NOV    V  ^il^> 


%^?iCAi  ^si^^^ 


Division   IBS 2.361 


OUTLINE   STUDIES 


IN 


ACTS,  ROMANS,  FIRST  AND  SECOND  CORIN- 
THIANS, GALATIANS  AND  EPHESIANS 

WILLIAM  G.MOOREHEAD 

Author  of  ** Studies  in  the  OldTestamenty'''  ** Studies  in  the  Mosaic 
Institutions^'*  ^*  Studies  in  the  Four  Gospels  y^"*  etc. 


'*  Others  have  laboured,  and  ye  are  entered  into  their  labours.** 


Chicago         New  York         Toronto 

Fleming  H.  Revell  Company 

London    and    Edinburgh 
MCMII 


Copyright,  1902,  by 
FLEMING  H.  REVELL  COMPANY 


New  York :  158  Fifth  Avenue 
Chicago:  123  North  Wabash  Ave. 
Toronto:  25  Richmond  Street,  W. 
London:  21  Paternoster  Square 
Edinburgh:      100     Princes    Street 


CONTENTS 

PAGE 

Acts    7 

Design 11 

Analysis  29 

Paul 's  Missionary  Journeys 35 

Last  Journey  to  Jerusalem 45 

Characteristic  Features    52 

Chronology    55 

Introduction  to  the  Epistles 61 

Chronology   of   Epiitles 75 

EOMANS    76 

Analysis    80 

Doctrinal    Section 84 

Practical    Section 123 

First  Corinthians 128 

Analysis   1^2 

Evils  of  the  Church  Dealt  With 134 

Answers  to  Inquiries 140 

Doctrine  of  the  Eesurrection 155 

Second  Corinthians 165 

Analysis   173 

Grace  of  Giving 179 

The  Great  Invective 180 

Old  Covenant  and  New 186 

Apostolic    Ministry 189 

Counter-Imputation    192 

Thorn  in  the  Flesh 195 

Galatians 1^8 

Analysis   205 

Defense  of  Apostleship 207 

Argument    212 

Hortatory    221 

Summary   ^^"^ 

Ephesians    ^27 

Analysis  ; fA, 

Thanksgiving  for  Eedemption • ^^o 

First  Prayer 242 

Second  Prayer 247 

Conflict  with  Spiritual  Foes ^oO 

Climaxei  of  Ephesians ^°^ 


PREFACE 

These  Outline  Studies  in  the  Acts  and  four  of  the 
Epistles  are  intended  to  serve  as  helps  in  the  reading 
of  this  section  of  God's  Word.  They  are  not  critical, 
although  criticism  occasionally  is  found  in  them  be- 
cause indispensable  to  the  understanding  of  certain 
passages.  Nor  are  these  Studies  strictly  expository, 
although  they  are  based  on  what  is  believed  to  be  the 
essential  meaning  of  each  Book  here  dealt  with.  The 
chief  aim  has  been  to  point  out  as  clearly  and  briefly 
as  possible  what  is  conceived  to  be  the  design  and  the 
fundamental  truth  of  these  great  Scriptures.  Should 
they  serve  in  any  degree  to  open  the  Word  to  the 
reader  and  deepen  in  him  the  conviction  that  in  these 
Books  God  himself  speaks  to  us,  none  will  so  rejoice  as 
the  writer. 

In  the  preparation  of  the  Studies  many  volumes 
have  been  consulted.  References  to  them  in  the  text 
are  scanty,  chiefly  because  it  seemed  undesirable  to 
burden  the  pages  with  them.  Here,  however,  it  is 
proper  to  mention  those  which  have  been  of  special 
aid,  viz.,  Bernard's  Progress  of  Doctrine  in  the  New 
Testament;  Stifler's  Introduction  to  the  Acts,  and 
Commentary  on  the  Romans;  Smith's  and  Hastings' 
Dictionaries  of  the  Bible;  the  Commentaries  of 
Meyer,  Godet,  Moule,  Riddle,  Hodge,  Alexander, 
Graham,  Findlay,  etc. 

William  G.  Moorehead. 

Xenia  Theological  Seminary. 


Outline  Studies  in  the 
New  Testament 

From  the  Acts  of  the  Apostles  to  Ephesians 

ACTS  OF  THE  APOSTLES 

The  fifth  book  of  the  New  Testament  was  written 
by  Luke,  the  penman  of  the  third  Gospel.  It  begins 
with  a  distinct  reference  to  that  Gospel,  and  like  it, 
it  is  addressed  to  Theophilus.  The  title,  "The  Acts  of 
the  Apostles,"  it  is  generally  assumed,  was  not  given 
it  by  Luke,  but  is  of  later  date.  It  is,  however,  of  high 
antiquity.  It  is  found  in  the  oldest  known  manu- 
scripts, and  in  the  most  ancient  versions,  we  are 
informed.  It  varies  somewhat  in  the  oldest  copies  of 
this  Scripture,  in  one  (the  Vatican  Ms.),  being  "Acts 
of  Apostles,"  and  in  another  (the  Sinai  Ms.)  simply 
"Acts."  The  title  describes  rather  feebly  if  not 
imperfectly  the  design  of  the  book,  for  it  deals  mainly 
with  but  two  of  the  Apostles,  Peter  and  Paul,  while  the 
other  Apostles  are  scarcely  mentioned,  and  many  of 
those  who  were  not  numbered  with  the  Twelve  occupy 
a  prominent  place  in  the  history,  e.  g.,  Stephen,  Philip, 
Barnabas,  Silas.  But,  after  all,  taking  the  title  in  its 
earliest  and  broadest  form  there  is  fitness  in  it.  For 
Paul   and  Peter  were  the   chief  instruments  in   the 


8  OUTLINE  STUDIES   IN  THE   NEW  TESTAMENT 

Lord's  hands  of  founding  and  developing  the  new 
society,  the  Church  of  the  Lord  Jesus  Christ.  And  it 
is  mainly  this  history  our  book  traces. 

I.  Relation  of  the  Acts  to  the  Other  Books  of 
THE  New  Testament. — No  book  of  Scripture  is 
entirely  isolated ;  none  stands  apart  from  others  as  an 
independent  composition.  The  Bible  is  like  an  arch, 
and  each  separate  book  jfills  its  own  place  therein,  is 
indispensable  to  its  permanency  and  symmetry.  The 
Acts  must  not  be  viewed  as  an  isolated  writing,  but 
rather  as  an  integral  and  essential  part  of  the  whole 
volume.  It  is  the  tie  that  binds  together  the  Gospels 
and  the  Epistles.  Its  relation  to  Matthew  and  Mark 
is  very  close.  It  is  unnecessary  to  speak  of  its  con- 
nection with  the  third  Gospel,  as  Luke  himself  does  so. 
In  style  and  diction,  in  modes  of  thought  and  forms  of 
expression  the  two  books  are  unmistakably  the  produc- 
tion of  one  and  the  same  author.  But  the  relation  is 
deeper  far  than  mere  outward  resemblance;  it  is 
organic,  vital.  Acts  rests  on  the  facts  of  the  Gospel 
history.  It  assumes  those  facts  as  well  known.  Jesus 
Christ  is  the  central  figure  of  the  book,  as  He  is  of 
those  that  precede  it.  The  mission  of  the  Apostles  is 
to  bear  witness  of  Him;  to  testify  of  His  life.  His 
ministry.  His  death,  resurrection,  and  exaltation. 
Jesus,  approved  of  God,  anointed  with  the  Holy  Spirit, 
presented  unto  men  as  the  divinely  commissioned 
Saviour,  is  the  august  theme  of  all  apostolic  testimony 
in  our  book. 

Moreover,  the  Acts  continues  the  Gospel  narrative. 
The  four  evangelists  close  with  the  account  of  the 


ACTS    OF   THE   APOSTLES  9 

resurrection  and  ascension  of  the  Lord  Jesus.  Acts 
takes  up  the  amazing  story  where  the  Gospels  drop  it, 
and  it  tells  us  of  His  session  at  the  right  hand  of  the 
Majesty  on  high ;  of  His  administration  of  the  King- 
dom of  God  from  thence;  of  His  personal  superin- 
tendence of  every  movement  of  His  Church  in  its 
lofty  mission  to  the  world;  and  of  His  control  of  the 
great  forces  both  of  the  visible  and  invisible  world. 
We  learn  from  it  that  angels,  devils,  men,  and  even 
inanimate  things  are  now  under  the  sway  of  Him 
whose  purposes  of  grace  are  being  accomplished  in 
His  mediatorial  government  of  the  universe. 

It  announces  likewise  the  fulfillment  of  the  Lord's 
promises  which  He  made  to  the  disciples  while  He  was 
yet  with  them.  The  evangelists  record  His  promises 
as  to  the  establishment  of  the  Church  (Matt,  xvi:  15- 
20),  the  gift  of  the  Holy  Spirit  (Luke  xxiv:  49;  Jno. 
xiv:i6,  17)  and  the  participation  of  the  Gentiles  in 
the  blessings  of  the  Gospel  (Matt,  xxviii:  18-20;  Luke 
xxiv :  46,  47)  ;  and  Acts  reports  their  full  accom- 
plishment. 

Consider  how  great  our  loss  would  be  without  this 
book;  how  wide  would  be  the  gulf  between  the  Gos- 
pels and  the  Epistles  were  Acts  stricken  from  its  place 
in  the  New  Testament.  For  it  carries  us  straight  from 
the  one  portion  to  the  other,  as  the  span  of  some  great 
bridge  continues  the  road  between  dissevered  regions. 

Nor  is  the  relation  of  our  book  to  the  Epistles  less 
close  than  to  the  Gospels;  indeed,  we  may  say  it  is 
even  closer.  Our  knowledge  of  Paul  depends  in  great 
measure  on  the  record  of  the  Acts.    Of  the  twenty-one 


10        OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

Epistles  in  the  New  Testament  thirteen  bear  the  name 
of  Paul.  We  open  any  one  of  these  thirteen  and  read, 
"Paul  an  Apostle  of  Jesus  Christ."  Who  is  this  Paul, 
and  in  what  sense  is  he  an  Apostle?  He  is  not  men- 
tioned among  the  Twelve  called  and  trained  by  the 
Saviour;  he  is  not  alluded  to  in  the  most  distant  way 
in  the  Gospels.  The  Acts  alone  furnishes  the  needed 
information ;  it  tells  the  story  of  his  savage  persecution 
of  the  infant  Church,  and  of  his  wondrous  conversion 
by  the  revelation  of  Jesus  Christ  to  him ;  of  his  call  to 
the  apostleship,  of  his  gifts,  zeal,  devotion,  and  success 
in  carrying  the  Gospel  throughout  wide  sections  of  the 
Roman  Empire. 

Furthermore,  nine  of  the  thirteen  Epistles  are 
addressed  to  seven  different  Churches.  From  the  Acts 
we  learn  how  these  Churches  were  gathered,  and  some- 
thing of  the  people  composing  them.  From  thence 
likewise  we  learn  that  in  their  organization,  principles 
of  belief,  and  religious  practices,  they  differ  altogether 
from  every  other  existing  institution.  The  Epistles 
presuppose  the  formation,  doctrinal  basis,  and  worship 
of  the  Churches,  and  for  these  facts  we  are  dependent 
mainly  on  the  Acts.  Besides,  we  discover  from  the 
Epistles  that  in  these  Churches  all  distinction  between 
Jew  and  Gentile  which  had  prevailed  for  so  many  cen- 
turies has  now  ceased  altogether.  But  how  has  this 
great  change  been  effected?  How  have  the  barriers 
been  broken  down? — ^barriers  erected  by  the  God  of 
Israel  Himself  for  the  isolation  of  His  chosen  people 
from  the  rest  of  mankind?  Acts  answers  these  ques- 
tions.   It  tells  how  the  blessed  Lord  from  His  exalted 


ACTS  OF  THE  APOSTLES  II 

seat  has  by  His  Spirit  guided  His  servants  and  admin- 
istered His  Kingdom  so  as  to  secure  this  supreme  end, 
so  that  His  saints  irrespective  of  nationality,  creed, 
clime  or  color,  form  one  body  of  which  He  is  the  glo- 
rious Head.  Jew  and  Gentile  are  found  dwelling 
together  in  the  Christian  communities  in  holy  fellow- 
ship and  hallowed  unity  because  both  have  been  bap- 
tized into  the  one  body  by  the  Spirit  of  the  Lord. 

n.  Design  of  the  Acts. — ^This  is  ascertained  from 
the  contents.  More  than  one  line  of  truth  is  traceable 
in  it.  In  this  respect  the  book  is  like  every  other  of 
the  Holy  Scriptures.  There  is  a  manifoldness,  a  com- 
prehensiveness, and  breadth  in  the  Word  of  God  that 
no  other  writing  possesses.  Often  the  Spirit  combines 
a  variety  of  ends  and  aims  in  a  single  book  which 
would  require  volumes  to  expound. 

First,  the  Acts  may  be  read  as  a  history  of  the  estab- 
lishment of  the  Church  of  God  in  the  world  through 
human  instrumentality,  particularly  through  the  two 
chosen  and  gifted  men,  Peter  and  Paul. 

Second,  it  is  an  inspired  record  of  the  course  of  the 
Gospel  in  the  apostolic  age;  of  the  spread  of  Chris- 
tianity from  Judaea  to  Asia,  to  Africa  and  Europe. 
The  risen  Saviour  had  Himself  prescribed  its  course, 
(i:8) :  "Ye  shall  be  witnesses  unto  me  both  in  Jeru- 
salem, and  in  all  Judaea,  and  in  Samaria,  and  unto  the 
uttermost  part  of  the  earth."  The  Acts  shows  how 
faithfully  and  zealously  His  command  was  obeyed  by 
His  servants. 

The  history  begins  at  Jerusalem  and  ends  at  Rome. 
It  starts  with  the  metropoHs  of  Judaism;  it  closes  at 


12        OUTLINE  STUDIES  IN  THE   NEW  TESTAMENT 

the  great  world  center,  the  capital  of  the  Roman 
Empire.  It  can  hardly  be  doubted  but  that  a  divine 
purpose  determined  this  early  course  of  the  Gospel. 

Between  these  two  centers,  and  within  the  time 
embraced  by  them,  the  true  nature  of  the  Gospel  age 
grows  more  and  more  distinct  and  clearly  defined.  It 
is  made  manifest  that  Christianity  is  not  a  modified 
form  of  Judaism;  that  it  is  not  local  or  sectional,  as 
that  was ;  that  it  is  not  the  religion  of  the  few,  but  of 
the  race.  By  the  time  we  have  reached  the  end  of 
Acts  we  discover  that  the  Church  has  cleared  the 
Synagogue,  has  shattered  the  Jewish  shell  in  which 
it  was  at  first  enclosed,  that  it  has  thrown  itself  out 
upon  the  vast  mass  of  Gentile  peoples  as  the  witness  of 
a  Gospel  which  is  intended  for  humanity.  Between 
the  points  named  questions  have  been  settled,  princi- 
ples established,  and  divinely  implanted  tendencies  dis- 
closed such  as  stamp  Christianity  with  a  character  all 
its  own. 

Third,  Acts  is  an  inspired  record  of  the  Advent, 
Mission,  and  Operations  of  the  Holy  Spirit  in  the 
world.  This  is  an  essential  feature  of  the  book,  and  it 
may  be  read  as  having  for  its  chief  if  not  its  whole 
aim  the  history  of  the  presence  and  power  of  the  Spirit 
for  the  gathering  of  the  Church,  the  Body  of  Christ. 
But  the  gift  of  the  Spirit  Himself  is  consequent  upon 
the  ascension  and  glorification  of  Christ  (Jno.  vii:  39; 
xiv:i6,  17;   xvi:7;   Actsii:33). 

Fourth,  the  book  is  the  record  of  the  personal  action 
of  the  Lord  Jesus  Christ  in  the  formation  of  His 
Church  and  the  inauguration  of  the  Christian  dispen- 


ACTS   OF   THE   APOSTLES  I3 

sation.    We  might  appropriately  name  it,  The  Acts  of 
the  Ascended  Saviour. 

We  are  now  to  see  how  Luke  unfolds  this  great 
theme. 

1.  The  opening  words  fitly  introduce  his  purpose. 
"The  former  treatise  have  I  made,  O  Theophilus,  of 
all  that  Jesus  began  both  to  do  and  teach"  (i :  i).  The 
words  imply  that  what  the  Lord  began  to  do  in  His 
personal  ministry  on  the  earth  He  continued  to  do 
after  He  was  taken  up.  The  Acts  and  the  Epistles 
come  to  us  as  the  continuance  of  the  action  and  teach- 
ing of  the  Saviour  Himself.  The  book  of  Acts  con- 
fines itself  mainly  to  His  doing,  the  Epistles  to  His 
teaching.  It  would  be  a  mistake,  however,  to  affirm 
that  action  alone  is  found  in  the  Acts,  and  doctrine 
alone  in  the  Epistles.  There  is  teaching  in  the  former, 
and  there  is  action  found  in  the  latter.  What  is  meant 
is,  that  these  features  predominate — action  in  the  Acts 
and  doctrine  in  the  Epistles.  In  both,  however,  it  is 
the  Lord  Jesus  by  His  Spirit  through  His  chosen 
agents  who  performs  all. 

2,  The  Saviour's  action  is  seen  in  the  election  of  an 
Apostle  in  the  room  of  Judas  the  betrayer,  (i:  21-26). 
The  disciples  on  this  occasion  appealed  to  the  Lord 
Himself  to  make  the  choice,  saying,  "Thou,  Lord,  who 
knowest  the  hearts  of  all,  shew  whether  of  these  two 
thou  hast  chosen."  And  that  the  Lord  did  by  their 
lot  show  His  choice  seems  to  be  repeatedly  attested 
(i :  26 ;  ii :  14 ;  vi :  2 ;  i  Cor.  xv :  5 ) .  It  is  noteworthy 
that  this  is  the  only  instance  of  the  Apostles  and  Chris- 
tians of  their  time  resorting  to  the  lot  for  guidance 


14        OUTLINE  STUDIES   IN   THE  NEW  TESTAMENT 

recorded  in  the  New  Testament,  and  that  it  occurred 
in  the  interval  between  the  Lord's  ascension  and  the 
gift  of  the  Spirit  at  Pentecost. 

3.  His  action  appears  in  the  scenes  of  the  day  of 
Pentecost,  (ii).  In  Peter's  testimony  on  this  day  we 
have  a  most  impressive  exemplification  of  the  doing 
of  the  risen  Lord.  Having  shown  that  Jesus  must 
needs  have  risen  from  the  dead,  and  having  declared 
that  God  hath  raised  Him  up,  the  Apostle  says, 
^Therefore,  being  by  the  right  hand  of  God  exalted, 
and  having  received  of  the  Father  the  promise  of  the 
Holy  Ghost,  he  hath  shed  forth  this,  which  ye  now  see 
and  hear"  (ii:33).  (For  the  words,  "hath  shed 
forth,"  the  Revisers  substitute  the  fuller  and  more 
accurate  expression,  ''hath  poured  forth.")  On  this 
fundamental  statement  of  Peter,  Bernard  well  says: 
"In  the  view  of  the  Apostles  the  dispensation  of  the 
Spirit  is  the  agency  and  gift  of  Jesus.  .  .  .  This  view 
of  the  operation  of  the  Spirit  as  the  medium  through 
which  the  Lord  Jesus  wrought  and  taught  is  carried 
through  the  whole  course  of  the  history  which  follows. 
As  in  the  promise,  so  in  the  history,  'The  Comforter 
will  come  unto  you — I  will  come  unto  you' — are  but 
two  sides  of  one  and  the  same  fact."  The  Pentecostal 
outpouring  of  the  Holy  Spirit  is  the  attestation  of  the 
glorious  truth  that  He  who  fulfilled  the  Passover  by 
His  death  would  begin  on  that  day  to  present  to  His 
Father  the  harvest  "first  fruits"  of  His  death  (cf.  Lev. 
xxiii:5,  15-17). 

4.  It  appears  in  the  selection  of  the  fields  where  the 
Gospel  was  to  be  carried.    The  Apostles  were  not  left 


ACTS   OF  THE   APOSTLES 


15 


to  the  guidance  of  their  own  wills  as  to  the  places 
where  the  Church  was  to  be  established.  In  all  their 
missionary  journeys  they  were  led.  That  the  Gospel 
was  to  follow  a  certain  course,  a  well-defined  path,  is 
evident  from  Acts  i :  8 :  "Ye  shall  be  witnesses  unto 
me  both  in  Jerusalem,  and  in  all  Judaea,  and  in 
Samaria,  and  unto  the  uttermost  part  of  the  earth" 
(cf.  Luke  xxiv:47).  Those  were  probably  the  last 
w^ords  spoken  by  the  risen  Lord  just  as  He  was  about 
to  ascend  into  heaven.  The  glad  tidings  of  redemp- 
tion must  start  from  Jerusalem,  thence  spread  through 
Palestine,  and  then  be  preached  to  the  utmost  limit  of 
earth.  More  than  once  did  the  Spirit  interpose  His 
sovereign  will  in  opposition  to  the  wishes  of  His  ser- 
vants touching  certain  fields,  (xvi:6,  7). 

Moreover,  the  agents  are  as  certainly  chosen  of  the 
Lord  as  the  fields.  Peter,  John  and  Stephen  are  the 
chief  witnesses  in  Jerusalem;  Philip  bears  the  Gospel 
to  Samaria,  and  to  the  Ethiopian  treasurer,  (viii)  ; 
Barnabas  and  Saul  minister  with  great  power  to  the 
city  of  Antioch,  and  from  thence  they  are  sent  forth 
on  the  first  great  Missionary  Journey  to  the  Gentiles 
of  the  "regions  beyond"  (xiii:  1-3). 

5.  The  action  of  the  Lord  is  manifest  in  each  event 
and  advance  of  the  Church.  On  critical  occasions,  and 
at  each  onward  step  throughout  the  history  in  this 
book,  the  hand  of  the  Master  is  made  distinctly  visible. 
The  places,  the  messengers,  the  enmity  and  persecu- 
tion of  the  infant  Church  are  all  under  His  divine 
superintendence. 

One  of  the  most  difficult  things  the  young  Christian 


l6         OUTLINE   STUDIES   IN   THE   NEW   TESTAMENT 

society  found  to  do  was  to  put  aside  its  Jewish  exclu- 
siveness  and  prejudice  and  to  start  forth  upon  its 
world-mission. 

At  the  first  the  disciples  were  Israelites  with  the 
sympathies  and  hopes,  the  intense  nationalism  and  con- 
servatism which  have  always  distinguished  that  race. 
It  was  hard  for  them  to  believe  that  God  could  own 
others  as  His  people  who  were  not  Jews;  that  the 
Kingdom  of  God  lay  wide  open  to  men  who  never 
heard  of  Abraham  or  Moses.  And  so  they  huddled 
together  at  Jerusalem,  bent,  it  would  appear,  upon 
confining  their  testimony  to  their  own  city  and  people. 
It  required  a  sort  of  moral  earthquake,  a  terrible  up- 
heaval, to  dislodge  them  and  send  them  forth  on  their 
world-mission.  In  the  wise  providence  of  the  Lord  a 
persecution  is  permitted  to  overtake  the  infant  Church, 
and  the  disciples  are  scattered  abroad :  "And  they  that 
were  scattered  abroad  went  everywhere  preaching  the 
word"  (viii  14).  Presently  they  are  found  in  Samaria, 
at  Caesarea,  at  Damascus,  at  Antioch,  preaching  the 
Gospel  of  the  grace  of  God.  Thus  the  Good  News 
goes  forth  at  length  according  to  the  course  and  order 
which  the  Saviour  had  prescribed  for  it  (i:8).  Each 
event,  even  the  most  untoward  and  hostile,  is  under 
the  hand  of  the  Lord,  and  He  controls,  restrains, 
guides,  permits  all  that  comes  to  pass  for  the  further- 
ance of  His  purpose  and  the  accomplishment  of  His 
blessed  will. 

6.  The  martyrdom  of  Stephen  exhibits  the  same 
wise  superintendence  of  the  risen  Lord.  Stephen's 
death  was  an  era  in  the  Church's  history.    That  de- 


ACTS   OF  THE   APOSTLES  I7 

voted  servant  of  Christ  had  grasped  more  firmly  than 
any  other  disciple  the  world-embracing  character  of 
Christianity.  He  distinctly  foresaw  the  abolition  of 
Judaism,  and  announced  it  to  the  people  of  Jerusalem. 
His  testimony  he  sealed  with  his  blood.  His  martyr- 
dom, however,  bore  rich  fruit.  It  served  to  enlarge 
the  conception  of  the  Church  as  to  the  real  nature  of 
Christianity ;  it  sent  the  servants  of  Christ  abroad  over 
the  world  to  preach  the  Gospel  of  the  Son  of  God. 
Until  his  death  there  does  not  appear  to  have  been  any 
earnest  effort  to  obey  the  commission.  The  testimony 
was  still  confined  to  the  city  and  the  region  round 
about.  The  disciples  had  not  gone  beyond  the  "begin- 
ning at  Jerusalem"  of  the  Lord's  command  (Luke 
xxiv:47).  But  the  risen  Christ  will  act  for  Himself 
if  His  servants  fail  to  act  for  Him.  And  so  the  perse- 
cution arose  in  which  Stephen  suffered  death.  Satan 
intended  by  it  to  crush  the  infant  Church;  the  Lord 
meant  that  it  should  be  as  the  wind  to  carry  the  living 
seed  over  all  the  regions  of  the  East.  Samson's  riddle 
is  God's  riddle:  ''Out  of  the  eater  came  forth  meat, 
and  out  of  the  strong  came  forth  sweetness"  (Judges 
xiv :  14) .  Stephen's  triumphant  death  had  a  deep  and 
abiding  influence  with  Saul  of  Tarsus.  The  sight  of 
such  constancy  and  faith  and  love,  the  forgiving  spirit 
of  the  dying  saint,  and  the  light  and  glory  streaming 
upon  his  upturned  face,  were  never  forgotten  by  Saul 
(xxii :  20;  of.  xxvi :  lo).  It  is  hardly  too  much  to  say 
with  Augustine,  "Had  not  Stephen  prayed,  the  Church 
would  not  have  had  Paul."  How  the  enemy  over- 
reaches himself,  and  how  the  blessed  Lord  triumphs! 


l8        OUTLINE   STUDIES   IN  THE   NEW  TESTAMENT 

For  after  Stephen's  martyrdom  Philip  goes  to  an- 
nounce the  good  news  in  Samaria,  to  the  Ethiopian 
officer,  and  throughout  the  region  from  Azotus  to 
Caesarea.  Peter  and  John  likewise  visit  Samaria  and 
help  on  the  good  work  there,  and  the  first  makes  an 
evangelistic  tour  through  the  region  of  Lydda  and 
Joppa,  winding  up  at  length  with  the  introduction  of 
the  Gospel  to  the  Gentiles  in  the  family  of  Cornelius 
at  Caesarea  (chaps*  viii,  ix,  x). 

7.  Christ's  action  appears  in  His  intervention  for 
the  admission  of  the  Gentiles  into  His  Church  (chaps. 
X,  xi).  The  circumstances  associated  with  this  memo- 
rable event  are  extraordinary.  The  invisible  world  is 
in  movement  to  carry  the  good  tidings  of  salvation  to 
the  Roman  soldier  and  his  household.  An  angel 
appears  to  the  devout  Cornelius  and  directs  him  to  call 
for  Simon  whose  surname  is  Peter  who  is  to  tell  him 
"words  whereby  thou  and  all  thy  house  shall  be  saved" 
(x:5,  6;  xi:  14).  A  mighty  vision  appears  to  Peter 
on  the  housetop  at  Joppa  by  which  he  is  most  solemnly 
taught  that  henceforth  he  is  to  call  no  man  common  or 
unclean  (x:28).  The  Spirit  in  some  supernatural  but 
unmistakable  manner  informs  Peter  of  the  arrival  of 
Cornelius's  messengers,  and  bids  him  go  with  them 
(x:i9,  20).  And  to  the  ministry  of  Peter  in  the 
Roman's  house  God  sets  the  seal  of  His  approbation  by 
the  miraculous  gift  of  the  Holy  Spirit:  "While  Peter 
yet  spake  these  words,  the  Holy  Ghost  fell  on  all  them 
that  heard  the  word.  And  they  of  the  circumcision 
which  believed  were  astonished  .  .  .  for  they  heard 
them  speak  wich  tongues"  (x :  44,  45).    Thus  the  Gen- 


ACTS   OF   THE   APOSTLES  I9 

tiles  were  admitted  into  the  Church  of  the  Lord  Jesus 
Christ  by  a  sort  of  second  Pentecost.  Though  Paul 
was  destined  to  be  the  Apostle  of  the  Gentiles,  and 
though  to  him  it  was  given  to  teach  the  joint  heirship 
of  believing  Gentiles  with  Jewish  Christians  in  the 
blessings  of  the  new  covenant,  yet  the  initiation  of  the 
work  was  committed  to  Peter.  By  the  sovereign  action 
of  the  glorified  Redeemer,  Peter  inaugurated  the 
Church  dispensation  on  the  day  of  Pentecost  (ii),  and 
by  the  same  sovereign  will,  he  was  the  chosen  instru- 
ment to  open  the  door  of  the  Church  to  the  uncircum- 
cised  (x).  So  did  the  blessed  Lord  fulfill  the  promise 
of  the  "keys"  (Matt.  xvi:i8,  19).  It  is  the  only 
supremacy  this  Apostle  had  or  exercised. 

8.  The  Saviour's  action  is  seen  in  the  call  and  com- 
mission of  Paul.  His  conversion,  education,  and 
induction  into  the  apostolic  office,  and  his  guidance 
thereafter,  the  Lord  Jesus  undertakes  Himself.  He 
separates  him  to  His  own  will  from  his  mother's  womb 
(Gal.  i :  15),  and  announces  from  the  hour  of  his  con- 
version the  use  He  will  make  of  His  "chosen  vessel" 
(Acts  ix :  15).  The  Lord  takes  charge  of  his  prepara- 
tory training  for  the  sublime  mission  to  which  he  was 
called.  It  was  He  that  led  him  into  Arabia,  putting 
him  there  into  His  own  Theological  Training-school, 
where  he  learned  of  Christ  in  the  majesty  of  solitude. 
It  is  the  Lord's  way  of  educating  His  servants  for 
some  special  and  great  work:  He  takes  them  apart 
from  the  noisy  crowd  and  teaches  them  in  the  grandeur 
of  silence. 

So    were    trained    Moses,    John    Baptist,    Martin 


20        OUTLINE  STUDIES  IN   THE  NEW  TESTAMENT 

Luther,  Jerome  Savonarola ;  so  was  Paul  fitted  for  the 
task  assigned  him.  It  is  not  within  compass  of  human 
power  to  prepare  an  instrument  for  the  service  of  God. 
The  hand  of  man  could  never  mold  "a  vessel  meet  for 
the  Master's  use."  The  One  who  is  to  use  the  vessel 
can  alone  prepare  it.  Paul  learned  more  in  Arabia 
than  he  ever  learned  at  the  feet  of  Gamaliel.  None 
can  teach  like  God;  and  all  who  will  learn  of  Him 
must  be  alone  with  Him.  "In  the  desert  God  will 
teach  thee." 

Thereafter,  at  every  step  in  his  career  which  might 
involve  the  doubt  whether  it  was  of  Paul  or  of  Christ, 
the  Lord  made  His  own  will  clear  by  some  unmistak- 
able interposition.  When  his  soul  clave  to  the  min- 
istry among  his  own  people  of  Israel,  he  was  forced 
from  it  by  immediate  command :  ''Make  haste,  and  get 
thee  quickly  out  of  Jerusalem:  for  they  will  not 
receive  thy  testimony  concerning  me.  .  .  .  Depart, 
for  I  will  send  thee  far  hence  unto  the  Gentiles" 
(xxii:  17-21).  When  with  Barnabas  he  established 
himself  as  a  settled  teacher  at  Antioch,  "the  Holy 
Ghost  said.  Separate  me  Barnabas  and  Saul  for  the 
work  whereunto  I  have  called  them"  (xiii :  2).  When 
Paul  and  his  companions  purposed  to  evangelize  m 
Bithynia,  "the  Spirit  suffered  them  not"  (xvi:6,  7).  ' 
When  he  would  have  confined  his  labors  to  the  East- 
ern Continent,  the  Lord  sent  him  with  the  precious 
message  of  salvation  to  Europe  (xvi:9). 

In  his  final  journey  to  Jerusalem,  in  his  arrest,  his 
trial  before  the  governor,  and  in  his  journey  to  Rome 
to  plead  his  cause  at  Nero's  bar — in  all  the  events  con- 


ACTS   OF   THE   APOSTLES  21 

nected  with  those  memorable  experiences,  the  hand  of 
the  Lord  is  plainly  visible.  In  spite  of  the  warnmg 
voices  of  prophets  (xxi:  lo,  ii)  ;  in  spite  of  the  tear- 
ful entreaty  of  brethren,  he  must  go  on  to  give  his  last 
witness  to  the  turbulent  and  guilty  city;  for  it  is  by 
the  way  of  Jerusalem  that  he  must  "see  Rome,'*  and 
win  disciples  in  Caesar's  household.  In  his  addresses 
to  the  Jews  (chaps,  xxii,  xxiii)  ;  in  his  defense  before 
Felix,  Festus,  and  Agrippa  (xxiv-xxvi)  ;  in  the  peril- 
ous voyage  and  shipwreck,  the  delay  at  Malta,  and  the 
final  arrival  at  Rome  (xxvii,  xxviii),  the  guidance  and 
protection  of  an  unerring  Providence  is  manifest. 

9.  The  Redeemer's  action  is  seen  in  the  movements 
and  ministration  of  angels  (v:  19,  20;  viii:26;  xii:  7, 
II,  2^,  etc.).  During  the  earthly  life  and  ministry  of 
Christ  we  hear  but  little  of  the  operations  of  angels  in 
the  affairs  of  the  world.  But  at  His  death  and  resur- 
rection, and  in  all  the  circumstances  of  the  planting  of 
the  Christian  Church  their  presence  and  activity  is 
constant  and  remarkable.  Again  and  again  we  read 
of  the  "angel  of  the  Lord"  appearing  to  one  and 
another  of  God's  servants,  for  their  deliverance  when 
some  crisis  is  upon  them,  or  to  clear  the  way  before 
them  when  some  change  in  their  evangelistic  move- 
ments is  contemplated.  It  is  to  be  remembered  that 
throughout  this  book  the  title  Lord  is  uniformly  the 
designation  of  the  Saviour.  It  is  He,  therefore,  the 
glorified  Jesus,  who  sends  forth  these  heavenly  mes- 
sengers on  errands  of  mercy  and  blessing.  The  mighty 
forces  of  the  unseen  world,  as  well  as  the  powers  of 
this,  are  under  His   dominion   and   do  His  bidding 


22        OUTLINE  STUDIES   IN  THE   NEW  TESTAMENT 

(Matt.  xxviiiriS).  When  the  exigencies  of  His 
Church  and  people  demand  it,  when  the  enemy  is  most 
busy  and  successful  in  hurling  hindrances  in  the  way 
of  the  Gospel,  when  opposition  heads  itself  up  in  for- 
midable array,  and  disaster  impends,  our  great  King 
sets  in  motion  the  heavenly  powers,  and  strong  angels 
rush  on  swift  wings  to  protect  the  beleaguered  and 
defend  the  imperiled  cause. 

10.  The  Lord's  action  appears  likewise  in  His  own 
personal  interposition  in  human  affairs.  In  great 
crises  in  the  past  when  His  people  Israel  were  endan- 
gered and  His  own  cause  in  jeopardy  God  signally 
intervened  and  wrought  deliverance.  In  the  Theo- 
phanies  of  Old  Testament  times  He  also  revealed  His 
personal  interest  in  all  that  concerned  His  people  and 
His  cause.  But  in  the  Acts,  the  Lord  Jesus  seems  to 
be  nearer  His  infant  Church  than  in  the  earlier  Scrip- 
ture. In  later  Scripture  likewise  His  relations  with 
His  people  and  His  interest  in  them  are  seen  to  be 
most  intimate  and  tender.  In  the  Epistles  the  Holy 
Spirit  unfolds  the  blessed  truth  of  the  oneness  of 
Christ  and  believers.  But  in  the  Acts  the  Redeemer's 
nearness  to  His  believing  family  is  set  forth  under  a 
somewhat  different  aspect.  His  relationship  with  the 
disciples  is  akin  to  that  of  the  three  years'  ministry. 
Something  of  the  same  closeness  of  personal  intimacy, 
of  constant  intercourse,  and  of  gracious  guidance  is 
discoverable.  There  still  lingers  much  of  the  close 
sympathy,  the  accessibleness,  which  marked  His  bodily 
presence  with  the  Apostles  prior  to  the  cross.  In  the 
Acts  He  does  not  seem  so  far  away  as  later  on  in  the 


ACTS   OF   THE   APOSTLES  23 

Church's  history.  The  silence  of  the  Lord — how 
strange,  how  inexpHcable  it  so  often  appears  to  us  in 
these  last  days !  As  contrasted  with  His  nearness,  His 
speech  often,  His  readiness  always  to  interpose  in  His 
servants'  behalf  then,  how  mysterious  His  silence  often 
now !  True,  we  have  the  completed  revelation  of  His 
mind  in  the  Old  and  New  Testaments,  and  the  pres- 
ence of  the  promised  Spirit,  that  take  the  place  of  His 
personal  action  then.  But  while  we  gratefully  recog- 
nize this  truth,  who  of  us  does  not  long  for  the  return 
of  that  conscious  personal  presence  so  profoundly 
impressed  on  the  record  in  the  Acts? 

The  dying  martyr  Stephen  saw  Him  in  the  glory, 
and  noted  His  posture:  "Behold,  I  see  the  heavens 
opened,  and  the  Son  of  Man  standing  on  the  right 
hand  of  God"  (vii:  56).  In  other  places  where  He  is 
spoken  of  as  to  His  glorified  estate  He  is  described  as 
seated  at  the  right  hand  of  God,  and  not  standing,  as 
here.  It  may  be  that  the  thought  of  Chrysostom  is  as 
true  as  it  is  beautiful — ^that  Jesus  had  risen  from  His 
throne  to  succor  His  faithful  servant,  and  to  receive 
him  to  Himself.  His  attitude  of  standing  reveals  His 
deep  concern  for  His  witness,  and  His  nearness  to  him. 

It  may  have  been  another  and  a  final  testimony  to 
impenitent  Israel,  that  the  rejected  and  crucified  Mes- 
siah still  waited  to  be  gracious,  that  He  even  stood  up, 
not  only  to  receive  the  soul  of  His  servant,  but  as 
ready  to  receive  likewise  the  people  who  had  put  Him 
to  death,  should  they  repent  and  turn  to  Him.  So  had 
been  all  along  from  Pentecost  His  attitude  toward  the 
rebellious  nation   (ii:28;  iiirig;  iv:8-i2;  v:29-33). 


24         OUTLINE   STUDIES   IN    THE   NEW   TESTAMENT 

At  any  rate,  Christ's  posture  as  seen  by  Stephen 
reveals  His  profound  concern  in  all  that  was  then 
taking  place. 

When  Saul  was  on  the  way  to  Damascus  the  vision 
of  the  glorified  Redeemer,  whose  radiant  splendor  sur- 
passed the  brightness  of  the  sun,  suddenly  arrested 
him  in  his  mad  course,  and  transformed  him  from  a 
relentless  foe  into  a  tireless  preacher  of  the  Gospel 
(ix).  And  frequently  in  his  subsequent  history  the 
Apostle  saw  the  Lord  and  heard  His  voice  (xviiirg; 
xxii:i8;  xxiiiiii).  Peter  hkewise,  in  the  vision  he 
had  at  Joppa,  recognized  the  well-known  voice  of  Him 
whom  he  had  learned  to  call  Lord,  and  in  obedience  to 
that  voice  opened  the  door  of  faith  to  the  Gentiles 
(x:  13-15).  In  these  appearances  of  the  exalted 
Saviour  recorded  in  Acts  He  is  seen  to  be  engaged  in 
the  prosecution  of  the  work  "He  began  to  do"  in  His 
earthly  ministry.  From  the  glory  above  He  displays 
the  same  grace  and  saving  power  which  He  exhibited 
while  here,  only  upon  a  far  wider  field  of  action.  It  is 
to  the  whole  world  that  He  now  sends  the  good  tidings 
of  great  joy. 

And  thus  we  might  continue  to  show  that  through- 
out the  book  it  is  the  Lord  Jesus  Christ  who  is  guiding 
every  event,  ordering  every  movement,  and  controlling 
all  things  for  the  furtherance  of  His  own  purposes. 
As  Bernard  writes :  "Thus  does  He  who  at  the  com- 
mencement of  the  history  was  seen  to  pass  into  the 
heavens  continue  to  appear  on  the  scene.  His  Apostles 
act  not  only  on  His  first  commission,  but  under  His 
present  direction.    He  is  not  wholly  concealed  by  the 


ACTS   OF   THE   APOSTLES  25 

cloud  which  received  Him  out  of  their  sight.  Now 
His  voice  is  heard;  now  His  hand  is  put  forth;  and 
now  through  a  rift  in  the  cloud  of  brightness  of  His 
presence  shines.  And  these  appearances,  voices,  and 
visions  are  not  merely  incidental  favors;  they  are 
apportioned  to  the  moments  when  they  are  wanted, 
moments  which  determine  the  course  that  the  Gospel 
takes,  and  in  which  a  manifestation  of  divine  guidance 
proves  the  divine  guidance  of  the  whole.  The  ship 
rushes  on  its  way,  shunning  the  breakers,  dashing 
through  the  billows,  certain  of  its  track.  The  crew 
work  it,  but  do  not  guide  it.  We  can  see  the  strong 
movements  of  the  helm,  and  from  time  to  time  discern 
a  firm  hand  which  holds  it.  No  chances,  no  winds  or 
currents,  bear  it  along  at  their  will,  but  He  who  has 
launched  it  guides  it,  and  He  knows  the  course  which 
it  takes"  (Progress  of  Doctrine,  p.  107).  Acts  may 
well  be  entitled :  The  Acts  of  the  Glorified  Saviour  in 
the  Planting  and  Training  of  His  Church. 
x,^  But  another  purpose  closely  allied  to  this  is  traceable 
in  the  book,  viz.,  the  advent  and  mission  of  the  Holy 
Spirit.  Acts  might  appropriately  be  called  the  Gospel 
of  the  Spirit.  For  it  is  the  record  of  the  Spirit's  pres- 
ence and  work  in  the  world.  It  is  He  that  inaugurates 
the  Christian  Dispensation.  He  is  the  mighty  Agent 
by  whom  God's  gracious  will  in  the  organization  and 
movements  of  the  Church  is  accomplished.  To  this 
very  important  feature  of  our  book  our  attention  may 
now  be  turned. 

I.  His  prominence  of  place  and  action  is  very  note- 
worthy.   The  term  Spirit  signifying  the  Third  Person 


26        OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

of  the  Trinity  occurs  eleven  times  in  the  book,  and 
Holy  Spirit,  or  Holy  Ghost,  forty-one  times,  so  that 
some  fifty  times  or  more  He  is  mentioned  by  His 
revealed  name  and  distinctive  title,  a  fact  that  indicates 
how  large  a  place  He  fills  in  this  inspired  record. 

2.  The  promise  of  His  coming  given  is  by  the  Lord 
Jesus  at  the  time  of  His  ascension  {i:5,  8).  Long 
before  John  the  Baptist  had  announced  that  Jesus 
would  baptize  the  disciples  with  the  Holy  Ghost  and 
fire  (Matt,  iii:  ii).  After  His  resurrection  He  bade 
them  tarry  at  Jerusalem  until  He  should  fulfill  to  them 
the  promise  of  the  Father,  and  they  should  be  clothed 
with  power  from  on  high  (Luke  xxiv :  49).  Acts  i :  8 
repeats  the  same  gracious  promise  with  added  partic- 
ulars, "But  ye  shall  receive  power,  after  that  the  Holy 
Ghost  is  come  upon  you  [mar.,  "the  power  of  the  Holy 
Ghost  coming  upon  you"]  :  and  ye  shall  be  witnesses 
unto  me,  both  in  Jerusalem,  and  in  all  Judaea,  and  in 
Samaria,  and  unto  the  uttermost  part  of  the  earth." 
These  were  probably  the  last  words  Christ  spoke 
before  He  ascended  to  the  right  hand  of  God. 

3.  Pentecost  (ii).  This  memorable  day  witnessed 
the  fulfillment  of  the  Lord's  great  promise.  On  it  the 
exalted  Redeemer  poured  forth  upon  His  disciples  the 
gift  of  the  Spirit  (ii:33).  It  occurred  on  the  fiftieth 
day  after  the  Passover,  the  reckoning  being  by  Sab- 
baths, and  the  day  itself  "the  morrow  after  the  Sab- 
bath" (Lev.  xxiii :  15,  16).  It  seems  certain,  therefore, 
that  the  outpouring  of  the  Spirit  took  place  on  the  first 
day  of  the  week,  the  Lord's  Day.  The  gift  of  the 
Spirit  was  accompanied  by  extraordinary  visible  mani- 


ACTS   OF  THE   APOSTLES  2rj 

festations.  These  were  three  and  were  supernatural. 
The  Spirit's  coming  at  Pentecost  first  appealed  to  the 
ear.  The  disciples  heard  a  "sound  from  heaven," 
which  rushed  with  irresistible  force  into  the  house  and 
filled  it,  even  as  a  storm  might  rush,  but  there  was  no 
wind.  Then  the  eye  was  arrested  by  the  appearance 
of  fire-like  tongues  that  rested  on  each  of  them. 
Finally  there  was  the  impartation  to  them  of  a  new 
and  strange  power  to  speak  in  languages  they  had 
never  learned,  an  enduement  which  amazed  and  per- 
plexed their  hearers.  There  is  in  these  phenomena  of 
Pentecost  something  analogous  to  the  events  which 
occurred  at  the  giving  of  the  Law  at  Sinai.  In  Heb. 
xii :  i8,  19,  we  are  told  that  "tempest,"  "fire,"  and  "the 
voice  of  words"  attended  the  inauguration  of  the 
Mosaic  Dispensation.  The  like  mighty  signs  intro- 
duced the  Christian  age.  But  the  dififerences  between 
them  are  even  more  marked  than  the  correspondences. 
At  Sinai  there  were  also  the  blackness  and  darkness 
the  quaking  earth  the  thunderings  and  lightnings  the 
voice  of  the  trumpet  exceeding  loud,  the  terror  of  the 
people,  and  the  fear  of  Moses  (Ex.  xix:  16-18;  Heb. 
xii:  18,  19).  Nothing  of  this  was  seen  at  Pentecost. 
The  prenomena  characterize  the  two  dispensations. 
That  of  Sinai  was  legal.  Its  substance  was  Do  and 
live ;  disobey  and  die.  Law  knows  no  mercy,  extends 
no  grace.  Exact  justice  is  its  rule,  perfect  righteous- 
ness its  requirement,  and  death  its  penalty.  No  won- 
der terrible  things  accompanied  its  proclamation,  and 
Moses  trembled  with  fear.  No  wonder  it  was  called 
"a  fiery  law"  (Deut.  xxxiii:2). 


2S        OUTLINE  STUDIES  IN  THE   NEW  TESTAMENT 

With  the  advent  of  the  Spirit  came  perfect  grace, 
divine  power,  and  complete  pardon  for  the  worst  of 
men,  even  for  the  murderers  of  the  Lord  Jesus.  At 
Sinai  God  spoke  in  one  language.  At  Pentecost  the 
Spirit  through  the  disciples  spoke  in  many  tongues 
(fifteen  are  mentioned  in  chap.  ii).  The  Law  was  for 
one  people  only;  the  Gospel  is  for  the  whole  world. 
The  Spirit  filled  all  the  house  where  they  were  sitting. 
He  filled  the  disciples  likewise  (vs.  2,  4,  language 
which  denotes  the  fulness  of  the  gift,  the  copiousness 
of  the  outpouring).  This  could  be  only  after  Christ 
was  glorified  (John  vii:39).  The  tongues  of  flame 
signified  power  of  speech,  boldness  of  utterance,  thus 
qualifying  them  to  become  the  Lord's  witnesses.  The 
gift  of  the  Spirit  on  Pentecost  was  a  real  baptism  of 
Him,  even  as  the  Lord  had  promised.  There  began 
that  day  the  gathering  and  uniting  into  one  the  whole 
company  of  the  redeemed.  It  was  the  commencement 
of  the  formation  of  what  Paul  so  repeatedly  calls  the 
Body  of  Christ  (i  Cor.  xii:i2,  13;  Eph.  i:22,  23; 
Col.  i:  18,  etc.).  The  Body  could  be  formed  only  after 
redemption  was  completed  in  the  death,  resurrection, 
and  exaltation  of  the  Lord  Jesus  Christ. 

4.  On  subsequent  occasions,  and  in  special  crises, 
the  Spirit  manifests  His  presence  and  guides  the 
Lord's  servants  in  paths  which  He  chooses.  Thus,  He 
fits  the  newly-appointed  Deacons  for  their  ministry 
(vi:  3,  5)  ;  Samaritan  believers  receive  Him  (viii:  17)  ; 
He  directs  Philip  to  the  Ethiopian  (viii  129);  Cor- 
nelius and  his  friends  are  baptized  with  Him  (x:44, 
45)  ;  He  separates  Barnabas  and  Saul  for  the  mission 


ACTS   OF   THE   APOSTLES  29 

to  which  He  had  called  them  (xiii:2-4)  ;  He  guides 
the  Council's  decision  at  Jerusalem  (xv:28);  and 
guides  the  missionaries  from  Asia  to  Europe 
(xvi:6-io). 

These  are  but  specimens  of  the  action  of  the  Holy 
Spirit  as  recorded  in  the  book,  of  His  superintendence 
of  the  Church,  of  His  selection  of  the  laborers,  and  the 
fields  where  the  Church  is  to  be  planted,  and  of  His 
qualification  of  the  instruments  He  employs  for  the 
accomplishment  of  His  purposes.  But  the  Spirit  on 
earth  and  Christ  on  high  act  conjointly.  The  only 
vicar  the  Lord  Jesus  has  in  all  the  world  is  the  Spirit. 
So  much  must  be  inferred  from  His  own  promise  of 
the  coming  of  the  Comforter,  and  of  His  work  when 
come  as  One  who  should  not  speak  from  Himself,  who 
should  glorify  Christ,  who  should  receive  of  Christ's 
and  show  it  unto  the  disciples  (John  xiv:  i6,  17; 
xv:26,  2^'^  xvi:i3,  14).  The  book  is  the  Acts  of 
the  exalted  Saviour.  It  traces  the  movements  of  the 
Gospel  under  the  hand  of  the  Spirit  whom  Jesus 
poured  out  upon  His  servants  at  Pentecost.  From 
heaven  Christ  surveys  the  whole  great  field,  orders  the 
missionary  expeditions,  controls  the  forces  of  nature 
and  the  powers  of  the  world  that  His  blessed  pur- 
poses of  grace  be  accomplished. 

III.  Analysis.  Acts  falls  very  distinctly  into  two 
parts.  Part  First,  chaps,  i-xii;  Part  Second,  chaps, 
xiii-xxviii.  In  the  first  part  Peter  is  the  central  figure ; 
in  the  second  it  is  Paul.  The  book  covers  a  period  of 
about  thirty-three  years.  It  must  be  noted,  however, 
that  the  chronology,  particularly  in  the  early  sections. 


30         OUTLINE   STUDIES   IN   THE   NEW   TESTAMENT 

is  exceedingly  difficult.  Take  but  one  example,  the 
date  of  the  Feast  of  Pentecost  (ii)  ;  three  different 
years  are  named  by  many  writers,  A.  D.  28,  30,  33. 
The  death  of  Herod  Agrippa  (xii),  is  generally 
believed  to  have  occurred  A.  D.  44,  and  from  that  date 
onward  the  chronology  is  less  obscure,  though  not 
without  its  difficulties.  Accordingly,  the  time  embraced 
in  Acts  may  vary  from  thirty  to  thirty-five  years,  as 
one  fixes  the  date  of  Pentecost  at  A.  D.  28  or 
A.  D.  33. 

In  Part  First  (i-xii),  the  principal  topics  are  the 
following:  The  Ascension  of  Christ,  (i:i-ii);  the 
Choice  of  Matthias  in  the  Room  of  Judas,  (i:  12-26)  ; 
Outpouring  of  the  Spirit,  (ii:  1-13)  ;  the  First  Chris- 
tian Sermon  and  Its  Effect,  (ii:  14-47)  J  the  Cure  of 
the  Lame  Man,  (iii:i-ii);  Peter's  Second  Sermon, 
(iii:  12-26);  Arrest  of  Peter  and  John,  and  Their 
Defense,  (iv:i-22);  Prayer  and  Faith,  (iv:  23-31); 
the  Loving  Christian  Household,  (iv:  32-37)  ;  the  Sin 
and  Punishment  of  Ananias  and  Sapphira,  (v:  i-ii) ; 
Apostolic  Miracles,  (v:  12-16);  Arrest,  Trial  and 
Deliverance  of  the  Apostles,  (v:  17-42);  Appoint- 
ment of  the  First  Deacons,  (vi :  1-7)  ;  Charges  against 
Stephen  and  His  Noble  Defence,  (vi: 8-vii:  53)  ;  His 
Martyrdom,  (vii:  54-60;  viii:i);  The  Gospel 
Preached  in  Samaria,  and  the  Holy  Spirit  Given  to 
Believers,  (viii:2-25);  Conversion  of  the  Ethiopian 
Officer,  (viii:  26-40)  ;  Conversion  of  Saul,  (ix:  1-30)  ; 
Peter's  Missionary  Tour,  (ix  31-43);  Gentiles  Ad- 
mitted into  the  Church  Through  the  Instrumentality  of 
Peter,  the  Lord  by  Mighty  Signs  and  Wonders  Setting 


ACTS   OF  THE   APOSTLES  3 1 

the  Seal  of  His  Approbation  Thereto,  (x-xi:i8); 
The  Gospel  Preached  with  Marvelous  Results  at  An- 
tioch  of  Syria,  (xi  :i9-3o) ;  Persecution  by  Herod 
Agrippa,  (xii). 

The  narrative  of  the  First  Part  of  Acts  contains  some 
very  noteworthy  things:  First,  the  marvelous  capa- 
bilities which  the  disciples  display  after  Pentecost.  It 
is  common  to  admire  their  courage  and  zeal ;  to  con- 
trast their  fearlessness  in  the  presence  of  enemies  with 
their  former  inconstancy  and  timidity.  It  is  perhaps 
not  so  common  to  recognize  in  them  the  qualities 
which  lie  at  the  foundation  of  all  effective  work,  which 
give  to  witness-bearing  for  Christ  all  its  power  and 
persuasiveness.  These  qualities  are  such  as  knowledge 
and  wisdom,  zeal  and  prudence,  love  and  devotion, 
skill  and  tact.  They  appear  in  the  discourses  of  the 
disciples,  in  their  behavior  when  difficulties  arise  and 
dangers  threaten,  and  in  their  conduct  before  the  angry 
rulers  of  Israel.  In  Peter's  address  on  the  day  of 
Pentecost  there  are  the  marks  of  the  highest  art,  the 
most  skillful  logic,  and  the  most  persuasive  argument. 
Prof.  Stifler  well  says  of  it,  "It  is  without  a  peer 
among  the  products  of  uninspired  men.  And  yet  it  is 
the  work  of  a  Galilean  fisherman,  without  culture  or 
training,  and  his  maiden  effort."  The  like  remarkable 
traits  are  found  in  his  address  recorded  in  chap,  iii,  in 
that  of  Cornelius  and  his  friends,  and  his  defense  as 
related  in  chap,  xi,  when  he  was  arraigned  for  having 
eaten  with  Gentiles.  No  less  must  be  said  of  the 
equally  wonderful  reply  of  Stephen  to  the  charge 
against  him,  as  found  in  chap.  vii.    In  their  manage- 


22        OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

ment  of  the  complaint  raised  by  the  Grecian  Jews 
against  the  Hebrews  as  to  the  neglect  of  their  widows 
in  the  daily  ministration  (chap,  vi),  and  in  their  con- 
duct when  brought  before  the  enraged  Sanhedrin,  as 
they  were  once  and  again  (chaps,  iv,  v,  xii),  they 
exhibited  a  wisdom  and  prudence  more  than  common, 
and  certainly  far  enough  removed  from  mere  shrewd- 
ness or  cunning.  The  qualities  they  possess  and  dis- 
play are  more  than  human,  they  are  the  gifts  of  the 
Holy  Spirit  with  whom  they  were  baptized  on  the  day 
of  Pentecost.  This  is  the  only  satisfactory  explana- 
tion of  the  vast  difference  between  what  they  were 
before  Pentecost,  and  what  they  became  immediately 
after  that  day.  So  Jesus  had  promised,  (Mark 
xiii :  II ;  John  xvi :  13 ;  Acts  i :  8).  Thus  the  promise 
is  fulfilled. 

A  second  noteworthy  thing  is  Christ's  sovereign 
action  in  the  choice  of  the  agents  to  accomplish  His 
purposes  of  grace.  He  uses  Peter  and  John,  and  other 
of  the  Apostles,  but  does  not  confine  His  selections  to 
the  twelve.  He  goes  outside  of  them  and  calls  and 
qualifies  those  who  had  no  official  relation  with  the 
disciples,  e.  g.,  Stephen,  Philip,  Barnabas,  Ananias, 
Saul,  and  those  nameless  men  of  Cyprus  and  Cyrene 
who  evangelized  Antioch  with  such  wonderful  results 
(xi :  19-21).  Thus  it  was  at  the  beginning  of  the  Jew- 
ish age.  Moses  and  Aaron  his  brother  were  pre-emi- 
nent in  founding  the  Theocracy.  But  ere  long  seventy 
elders  were  associated  with  them  for  the  governance 
of  the  people  (Num.  xi:i6).  Moreover,  two  men 
were  endowed  with  the  richest  artistic  gifts  that  they 


ACTS   OF  THE   APOSTLES  33 

might  build  and  beautify  the  Lord's  sanctuary  in  the 
midst  of  Israel  (Ex.  xxxi:  i-6).  Two  other  men  were 
anointed  with  the  spirit  of  prophecy  to  teach  the  people 
the  will  of  the  Lord  (Num.  xi :  26,  2']').  God  is  never 
straightened  for  means,  nor  is  He  bound  by  hierarch- 
ical orders  and  limitations,  as  are  men.  If  one  set  of 
agents,  chosen  by  Himself,  are  insufficient  for  the 
accomplishment  of  His  designs.  He  will  inaugurate 
another,  and  another  still,  if  need  be.  Hence,  for  the 
work  of  the  ministry  and  for  the  building  of  the  Body 
of  Christ  and  the  perfecting  of  the  saints,  He  ap- 
pointed Apostles,  Prophets,  Evangelists,  Pastors  and 
Teachers  (Eph.  iv:ii,  12). 

A  third  thing  is,  the  strictly  Jewish  character  of  the 
primitive  church  in  Judaea.  The  first  disciples  were 
Jews,  and  they  were  zealous  for  the  observances  pecu- 
liar to  Judaism.  They  seem  to  have  had  little  or  no 
conception  of  the  worldwide  nature  of  Christianity. 
The  Gentile  had  no  place  in  their  plans,  hardly  in  their 
thoughts.  It  required  a  violent  persecution  to  send 
them  forth  with  the  word  of  life  even  into  Samaria. 
We  are  told,  however,  that  the  Apostles  remained  in 
Jerusalem  (viii:  i).  It  may  be  Meyer  is  right  in  the 
conjecture  that,  in  the  absence  of  more  special  divine 
revelation,  they  "resolved  to  remain  at  the  center  of 
the  theocracy,  which  in  their  view  at  this  time  was  also 
the  center  of  the  new  theocracy."  Even  those  scat- 
tered abroad  by  the  persecution  traveled  with  the  word 
in  their  hands  as  far  as  Phoenicia,  Cyprus,  and 
Antioch,  but  they  confined  their  preaching  to  Jews 
(xi:i9).      In  the  meantime  the  great  vision   from 


34        OUTLINE   STUDIES   IN   THE   NEW  TESTAMENT 

heaven  came  to  Peter,  Cornelius  and  his  friends  were 
baptized  with  the  Holy  Spirit,  and  the  Apostle  nar- 
rated the  marvelous  event  to  the  Christian  Jews  in 
Jerusalem,  who  "glorified  God,  saying,  Then  hath  God 
also  to  the  Gentiles  granted  repentance  unto  life'' 
(xi:  i8).  By  such  divine  interpositions  did  the  Lord 
open  the  door  to  the  vast  heathen  world.  The  primi- 
tive Church  was  long  in  learning  with  Peter  to  say, 
*'God  hath  showed  me  that  I  should  not  call  any  man 
common  or  unclean"  (x:28).  After  all  the  interven- 
ing centuries  it  has  scarcely  yet  learned  it. 

A  fourth  is  the  manifest  progress  of  the  Church  in 
fulfillment  of  its  great  commission  (Matt.  xxviii:i9, 
20).  The  track  of  the  Gospel  in  these  early  years  is 
clearly  marked  and  easily  followed.  At  first  the  testi- 
mony was  confined  to  Jerusalem  and  Judaea.  Then 
it  was  carried  to  Samaria  mainly  by  the  evangelist 
Philip.  Afterward,  Peter  set  forth  on  his  apostolic 
journey  "throughout  all  parts"  —  Lydda,  Joppa, 
Caesarea,  at  which  point  the  first  Gentile  conversions 
took  place.  Thence  the  Gospel  passed  on  to  Phoenicia, 
Cyprus,  Antioch.  Antioch  in  due  time  becomes  the 
second  great  center,  the  point  of  departure  for  all  sub- 
sequent apostolic  missionary  movements.  Jerusalem 
continues  to  be  the  Mother  Church,  but  perceptibly  it 
begins  to  lose  its  commanding  influence,  its  overshad- 
owing authority.  The  time  embraced  in  this  first 
division  of  the  book  (chaps,  i-xii)  is  difficult  to  fix; 
probably  it  is  from  twelve  to  sixteen  years. 

In  the  second  part  Luke  describes  the  missionary 
labors  of  Paul  and  his  associates  (chaps,  xii-xix)  ;  his 


ACTS  OF  THE  APOSTLES  35 

last  journey  to  Jerusalem  (xx)  ;  his  arrest  and  trial 
(xxi-xxiii)  ;  imprisonment  at  Caesar ea  (xxiv-xxvi) ; 
and  his  journey  to  Rome  (xxvii,  xxviii). 

I.  The  First  Missionary  Journey  (chaps,  xiii,  xiv). 

The  starting-point  was  Antioch,  the  objective  points 
were  the  Island  of  Cyprus,  and  the  Asiatic  Provinces 
of  Pamphylia  and  Pisidia.  The  directing  Agent  was 
the  Holy  Spirit  by  whom  the  two  fit  instruments,  Bar- 
nabas and  Saul,  were  chosen  (xiii:  2).  At  the  time 
they  were  selected  their  destination  was  not  disclosed. 
But  the  wisdom  of  the  choice  became  apparent  when 
it  was  made  known.  Barnabas  was  a  Cypriote 
(iv:36),  and  they  were  to  visit  Cyprus.  Saul  was  a 
native  of  Tarsus,  and  they  were  to  go  into  that  region. 
Besides,  they  were  singularly  adapted  to  each  other, 
counterparts  and  complements.  Saul  was  ardent,  intel- 
lectual, strong  of  will,  and  of  profound  convictions; 
Barnabas  was  genial,  hopeful,  gentle,  a  veritable  "son 
of  consolation."  So,  too,  when  the  Apostles  were  sent 
forth  (Mark  vi:7),  and  the  Seventy  (Luke  x:i), 
they  went  "by  two  and  two,"  mated  and  matched.  A 
similar  combination  of  character  and  qualities  is  seen 
in  Luther  and  Melanchthon,  and  other  servants  of  the 
Lord.  The  missionaries  had  with  them  as  attendant 
and  helper  John  Mark,  a  relative  of  Barnabas. 

This  was  the  first  invasion  of  heathenism  by  the 
Gospel.  The  gracious  message  had  gone  out  to  the 
Gentiles  in  the  household  of  Cornelius,  had  made  con- 
verts at  Antioch.  But  now  a  direct  assault  is  made 
on  the  enemy's  strongholds.  Evidences  of  the  divine 
presence  with  the  missionaries  and  approval  of  their 


36         OUTLINE   STUDIES   IN   THE   NEW   TESTAMENT 

testimony  attend  them  everywhere.  At  Paphos  in 
Cyprus  a  reprobate  Jew,  bearing  the  name  of  Bar- 
Jesus  (son  of  Jesus),  a  false  prophet  and  sorcerer,  in 
Satan's  service,  withstood  them.  The  swift  judgment 
of  the  Lord  fell  on  him,  and  he  who  sought  to  keep 
the  Proconsul  of  the  island,  Sergius  Paulus,  in  dark- 
ness, sat  himself  in  darkness,  "not  seeing  the  sun  for 
a  season." 

At  this  point  in  the  history  Saul's  name  is  changed 
to  Paul,  which  is  henceforward  his  only  name.  It 
seems  likely  it  was  not  taken  because  of  the  conver- 
sion of  Sergius  Paulus,  but  because  of  the  new  energy 
and  power  that  had  come  into  his  own  life,  just  as 
Abram  became  Abraham  after  the  making  of  the  cov- 
enant (Gen.  xvii:5),  Jacob  became  Israel  after  the 
wrestling  (Gen.  xxxii:28),  and  Simeon  became  Peter 
after  the  great  confession  (Matt,  xvi:  18).  The  order 
of  the  missionaries'  names  is  inverted.  Instead  of 
Barnabas  and  Saul  as  hitherto,  from  this  point  on  it 
is  uniformly  Paul  and  Barnabas.* 

They  next  visited  Perga,  where  John  Mark  left 
them  to  return  to  Jerusalem,  and  from  thence  they 
went  on  to  Antioch  in  Pisidia,  where  a  wonderful 
work  of  grace  followed  the  preaching  of  the  word. 

♦There  are  two  exceptions  (xv:i2,  25),  where  the  old 
order  of  the  names  is  followed,  Barnabas  and  Paul:  it  is  at 
Jerusalem  and  in  the  Council  where  seniority  and  Jewish 
precedence  prevail.  In  the  scene  at  Lystra  (xiv:  12),  Barna- 
bas is  named  first  as  Jupiter,  the  chief  god  of  those  idolaters, 
and  Paul  next  as  Mercury  the  Messenger.  In  these  instances 
Luke's  accuracy  and  fidelity  as  a  historian  are  very  note- 
worthy. 


ACTS   OF  THE   APOSTLES  37 

From  this  point  on  Paul  becomes  the  principal  speaker. 
His  first  recorded  sermon  was  delivered  here.  From 
Antioch  they  passed  into  the  province  of  Lycaonia,  to 
Iconium,  Lystra,  Derbe,  where  the  Gospel  they  an- 
nounced was  as  signally  accepted  by  some  and  rejected 
by  others  as  at  Antioch.  Derbe  was  the  limit  of  this 
first  journey.  From  this  place  the  two  missionaries 
turned  back,  revisiting  the  cities  already  evangelized, 
and  returned  to  Antioch  in  Syria.  The  duration  of  the 
journey  was  about  two  years. 

Two  things  are  made  very  prominent  in  this  first 
tour  of  Gentile  evangelization:  (i)  The  implacable 
hostility  of  the  Jews  toward  the  Gospel  of  Christ. 
Wherever  the  evangelists  went  they  invariably  offered 
salvation  first  to  the  Jews,  and  while  some  accepted  it, 
the  mass  refused,  and  began  a  satanic  persecution  of 
its  heralds.  Israel's  cup  was  fast  filling;  the  awful 
judgments  of  God  would  erelong  break  down  on  the 
guilty  nation.  (2)  The  Gentiles  were  much  more 
friendly,  idolaters  though  they  were ;  and  their  friend- 
ship was  turned  into  fury  only  through  Jewish  insti- 
gation. 

Chap.  XV :  1-35  is  an  essential  part  of  this  record. 
It  is  introduced  into  the  history  between  Paul's  first 
and  second  evangelistic  tours  because  chronologically 
it  belongs  there,  and  because  of  its  vital  relation  to 
Gentile  Christianity.  A  serious  controversy  arose  at 
Antioch,  one  which  threatened  the  disruption  of  the 
Church  into  two  sections — a  Jewish  and  a  Gentile 
church.  In  importance  this  controversy  is  equalled 
perhaps  by  only  two  others  in  the  Church's  history, 


38        OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

that  of  the  fourth  century  touching  the  Person  of 
Christ,  commonly  called  the  Arian  controversy;  and 
that  of  the  sixteenth  century  concerning  justification 
by  faith.  The  vital  question  was,  Shall  Gentile  con- 
verts be  required  to  keep  the  Mosaic  law  as  a  condi- 
tion of  salvation?  The  Pharisaic  party  claimed  they 
should  (xv:  i,  5).  Their  position  appeared  to  be  sus- 
tained by  Scripture.  No  doubt  they  referred  to  Gen. 
xvii :  13,  14,  and  argued  that  since  God  Himself  had 
appointed  circumcision  as  the  seal  of  the  covenant  and 
had  solemnly  announced  that  the  uncircumcised  are 
outside  the  covenant  and  so  doomed  to  death,  there- 
fore they  concluded,  "Except  ye  be  circumcised  after 
the  custom  of  Moses,  ye  cannot  be  saved."  The  first 
to  make  reply  to  this  view  was  Peter,  whose  argument 
is  conclusive.  In  substance  it  is  this:  The  Lord's 
acts  are  as  authoritative  as  His  words.  He  had 
already  decided  the  whole  question  by  dealmg  with 
Gentile  converts  precisely  as  He  did  with  Jewish  be- 
lievers, bestowing  the  same  spiritual  gifts  on  both,  and 
with  the  same  moral  efitect.  Even  before  the  ordi- 
nance of  baptism  had  been  administered  to  Cornelius 
and  his  household  the  Lord  had  given  them  the  Holy 
Spirit  and  the  faith  that  purifies  the  heart.  Peter  was 
followed  by  James,  who  appositely  cited  the  words  of 
the  prophet  Amos,  and  then  offered  the  resolution  (as 
we  moderns  express  it),  that  was  unanimously  adopted 
(verses  19,  20).  Thus  the  Gospel  was  saved  from  the 
effort  by  well-meaning  but  mistaken  Hebrew  Chris- 
tians to  engraft  it  upon  Judaism.  It  was  a  victory  for 
which  the  Church  can  never  be  too  thankful. 


ACTS  OF  THE  APOSTLES  39 

2.  The  Second  Missionary  Journey  (xv:  36-xviii: 
22).  Dr.  Stifler,  in  his  excellent  Introduction  to  the 
Acts,  names  this  section,  "The  Gospel  in  Triumphant 
Conflict  with  Heathenism." 

The  starting-point  was  again  Antioch ;  the  objective 
points  were  Asia  Minor,  Macedonia,  Greece.  The  his- 
tory now  touches  classic  soil,  Troy,  Philippi,  Athens, 
Corinth.  The  places  where  the  word  is  to  be  preached 
and  the  Church  to  be  planted  were  not  of  human  selec- 
tion; they  were  designated  by  the  Spirit.  The  Good' 
News  was  now  for  the  first  time  carried  into  Europe 
by  Paul  and  his  companions.  Some  features  of  this 
memorable  tour  may  be  noted. 

(a)  The  separation  of  Paul  and  Barnabas  (xv:36- 
40).  The  occasion  of  it  was  John  Mark.  He  bad 
left  the  two  chief  missionaries  at  Pamphylia  without 
sufficient  reason,  so  Paul  seems  to  have  thought;  but 
Barnabas  was  minded  to  ignore  or  condone  his  past 
conduct,  and  take  him  again  with  them.  So  the  two 
friends  parted  asunder,  Barnabas  and  Mark  going  to 
Cyprus,  Paul  and  Silas  to  Asia  Minor. 

(b)  The  call  of  Timothy  (xvi:i-3).  He  was  of 
mixed  parentage,  the  son  of  a  Jewess  and  of  a  Greek 
father.  Him  Paul  circumcised  in  deference  to  Jew- 
ish prejudice.  This  he  could  well  do  without  sacri- 
ficing any  principle.  But  when  the  Jewish  party  at 
Jerusalem  demanded  that  Titus  should  submit  to  the 
rite,  not  as  a  concession  to  weaker  brethren,  but  as  a 
condition  of  salvation  to  be  imposed  upon  all  believers, 
Paul  interposed  his  imperative,  **No,  not  for  an  hour" 
(Gal.  ii:3-5).     How  helpful  Timothy  became  to  the 


40        OUTLINE  STUDIES  IN   THE  NEW  TESTAMENT 

Apostle,  what  wealth  of  love  Paul  poured  out  upon 
him,  we  know  from  his  letters  to  the  young  evangelist. 
He  refused  Mark  as  co-laborer  because  not  sure  of 
him;  he  chose  Timothy  because  he  discerned  in  him 
docility,  fidelity,  and  steadfastness;  and  he  never 
repented  the  choice.  Timothy  was  one  of  the  magnifi- 
cent compensations  Paul  enjoyed  for  the  cruel  suf- 
ferings he  endured  at  Lystra  (xiv:  19). 

(c)  The  call  to  Macedonia  (xvi:6-i2).  The  mis- 
sionaries passed  through  Phrygia  and  the  region  of 
Galatia,  but  whether  these  places  were  evangelized  at 
this  time  or  not,  we  are  not  informed.  Luke  hurries 
over  It  all  to  give  a  detailed  account  of  the  entrance 
of  the  Gospel  into  Europe.  It  should  be  noted  that  at 
this  point  in  the  history  Luke  becomes  their  com- 
panion (xvi:  10). 

Philippi  was  a  Roman  colony.  As  such  it  was  an 
integral  part  of  Rome;  its  citizens  were  Romans  with 
the  same  privileges  and  rights  a.s  those  belonging  to 
the  imperial  city.  Here,  then,  in  the  first  European 
city — a  part  of  Rome  itself,  as  we  may  say — the  vic- 
tory of  the  Gospel  over  heathenism  was  a  pledge  of 
its  ultimate  triumph  over  the  whole  continent,  over 
the  mighty  Empire. 

Lydia,  a  seller  of  purple,  was  the  first  convert ;  the 
jailer  and  his  household  the  next.  The  power  and 
prestige  of  the  Delphic  Oracle  and  its  chief  demon, 
the  repulsive  Python,  fell  before  the  power  of  Christ 
when,  through  His  name,  Paul  delivered  the  poor  slave 
girl  from  the  dominion  of  the  evil  one.  Then  fol- 
lowed the  arrest  of  the  missionaries,  their  scourging 


ACTS  OF   THE   APOSTLES  4I 

and  imprisonment,  and  their  marvelous  deliverance 
through  God's  miraculous  mterposition.  This  was  the 
hrst  European  persecution,  and  out  of  it  the  preachers 
of  the  Gospel  issued  victoriously.  The  Jews  appear 
to  have  had  no  hand  in  it,  for  once. 

(d)  The  Gospel  at  Thessalonica  and  Berea  (xvii;  i- 
15).  It  seems  that  the  evangelization  of  Thessalonica 
lasted  but  three  weeks  (xvii:2),  and  as  usual  the 
word  was  preached  to  the  Synagogue  first,  then  to  the 
heathen.  Some  Israelites  believed;  of  the  "devout 
Greeks  a  great  multitude,  and  of  the  chief  women  not 
a  few."  Jewish  malice,  however,  provoked  a  tumult, 
and  a  mob  assaulted  the  house  of  Jason,  where  the 
missionaries  were  lodging.  It  is  interesting  to  note 
that  the  name  Jason  appears  in  Rom.  xvi:2i  as  one 
of  Paul's  "kinsmen."  Could  they  have  been  the  same 
person?  Very  likely.  Significant  is  the  description 
the  rioters  give  of  the  preachers:  "These  that  have 
turned  the  world  upside  down  have  come  hither  also" 
— an  unconscious  tribute  to  the  revolutionary  power 
of  the  Gospel.  Secretly  they  repaired  to  Berea,  and 
in  spite  of  Jewish  hatred  and  outrage  Paul  again 
speaks  in  the  Synagogue.  Nothing  but  the  mighty 
love  of  God  filling  and  thrilling  him  will  account  for 
Paul's  matchless  devotion  to  his  malignant  and  incor- 
rigible countrymen. 

(e)  Paul  at  Athens  (xvii:  16-34).  With  a  few 
graphic  strokes  Luke  gives  us  the  general  character 
of  the  Athenians.  Note  their  characterfstics  as  seen 
by  the  Apostle;  they  were  idolaters,  their  city  full  of 
idols  (v.  16)  ;   speculative  and  rationalistic  (v.  18) — • 


42        OUTLINE  STUDIES   IN   THE  NEW  TESTAMENT 

the  Epicureans  were  in  reality  atheists,  the  Stoics 
pantheists,  cynical,  egotistic,  and  disdainful  (v.  i8). 
The  sarcastic  epithet  they  apply  to  Paul  is  "babbler," 
seed-picker,  i.  e.,  one  who  has  picked  up  a  few  grains 
of  knowledge,  and  "babbles  them  indifferently  in  all 
companies"  {Johnson's  Die).  They  were  news- 
mongers and  gossips  (v.  21).  Demosthenes  said,  in 
one  of  his  speeches  to  the  Athenians,  "Tell  me,  is  it  all 
you  care  for,  to  go  up  and  down  the  market,  asking 
each  other.  Is  there  any  news  ?" 

They  were  ignorant  of  the  true  God  (v.  23). 
"Unknown  God"  is,  literally,  the  agnostic  God,  or, 
according  to  the  language  of  modern  skepticism,  the 
Unknown  and  Unknowable.  Although  Paul  probably 
remained  in  Athens  a  month,  the  results  of  his  reason- 
ing in  the  synagogue  and  in  the  market-place  every  day 
(v.  17)  appear  to  have  been  meager  indeed.  A  few 
believed,  but  only  a  few.  Two  are  named,  Dionysius 
and  Damaris.  The  irony  of  history — how  strange  it 
is!  Millions  are  perfectly  famihar  with  the  name  of 
Paul,  and  of  these  two  Athenians,  who  never  heard  of 
Diogenes,  Pericles,  or  Aristotle,  scarcely  of  Socrates! 
Those  obscure  two  of  Athens  are  immortalized  because 
identified  in  faith  with  the  despised  Jew  who  spoke 
that  day  on  Mars'  Hill. 

(f)  The  Gospel  at  Corinth  (xviii:  1-18).  Eighteen 
months  (v.  11)  the  Apostle  remained  at  Corinth,  and  a 
flourishing  church  was  gathered.  He  abode  with 
Aquila  and  Priscilla,  two  worthy  people  of  whom  many 
a  favorable  notice  is  had  in  the  New  Testament. 
"Being  of  the  same  craft,  he  wrought  with  them."    It 


ACTS   OF   THE   APOSTLES  43 

is  an  exquisitely  beautiful  touch.  Infinitely  higher  is 
the  Apostle  here  making  tents  than  the  fable  of  Her- 
cules at  the  distaff,  or  Mercury  making  speeches.  Paul 
was  fit  to  teach  others  because  he  knew  how  to  repress 
himself. 

With  mighty  signs  and  wonders  (2  Cor.  xii :  12)  he 
preached  Christ.  The  Jews,  unable  to  confute  him, 
had  recourse  to  their  habitual  argument,  violence. 
They  "made  insurrection  against  him  with  one  accord.'' 
But  GalHo,  the  brother  of  Seneca,  was  proconsul  at  the 
time,  and  he,  not  from  any  regard  for  Paul,  but 
through  contempt  for  the  Jews  and  their  questions, 
drove  the  accusers  from  his  court.  Thus  again  the 
Gospel  proved  victorious. 

(g)  The  return  to  Antioch  (xviii:  21,  22).  The 
time  occupied  in  this  second  tour  was  three  or  four 
years. 

3.  The  Third  Missionary  Journey  (xix,  xx). 
Antioch  is  once  more  the  starting-point:  the  objective 
points  were  those  Churches  already  established.  A 
new  field,  however,  was  occupied,  Ephesus,  the  capital 
of  proconsular  Asia.  The  results  here  were  marvelous. 
Miracles  of  the  most  stupendous  nature  were  wrought 
by  the  Apostle  (vs.  11,  12).  Multitudes  embraced  the 
faith  preached.  Demetrius  the  silversmith  testified 
that,  "Not  alone  at  Ephesus,  but  almost  throughout 
all  Asia,  this  Paul  hath  persuaded  and  turned  away 
much  people."  The  converts  evinced  the  sincerity  of 
their  faith  by  burning  the  magical  books  they  pos- 
sessed, to  the  value,  it  is  estimated,  of  more  than 
$9,000.    The  "books"  no  doubt  were  made  up  of  the 


44        OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

proverbial  "Ephesian  Letters,"  or  inscriptions,  con- 
nected with  the  worship  of  Diana,  and  of  the  rules  and 
formulas  of  incantation.  "So  mightily  grew  the  word 
of  God,  and  prevailed"  (v.  20). 

It  was  at  Ephesus  that  the  Gospel  encountered  the 
fiercest  opposition  from  idolaters  it  had  hitherto  met. 
Paul  once  and  again  refers  to  the  extreme  peril  to 
which  he  was  there  exposed  (i  Cor.  xv:  32;  2  Cor. 
i:8-io).  The  time  embraced  in  this  third  tour  was 
about  three  years  (xx:   31). 

It  is  very  noteworthy  that  each  advance  of  the  Gos- 
pel in  the  world  of  heathenism,  each  new  strategic  point 
occupied,  was  confronted  by  some  Satanic  antagonism : 
at  Paphos  by  Elymas  the  sorcerer;  at  Lystra  by  an 
attempt  to  deify  the  missionaries;  at  Philippi  by  the 
Pythoness;  at  Ephesus  by  strolling  Jewish  exorcists. 
Satan  resists  the  assault  upon  his  ancient  dominion 
with  all  his  might  and  malice.  But,  on  the  other  side, 
one  supernatural  manifestation  follows  another  in 
attestation  of  God's  presence  and  approval  of  His  ser- 
vants and  their  work  as  they  go  forward  to  offer 
Christ's  salvation  to  lost  men.  In  the  midst  of  per- 
secution and  affliction,  stripes  and  imprisonment  they 
can  sing  for  very  joy. 

Forced  to  leave  Ephesus  the  Apostle  passed  into 
Macedonia  and  Greece  (xx:  i,  2).  Forced  to  flee 
from  these  regions  through  Jewish  plots  against  him, 
he  turned  back  toward  Asia  by  way  of  Philippi,  Troas, 
Assos,  Mitylene  to  Miletus,  where  the  elders  of  the 
church  in  Ephesus  came  to  him,  to  whom  he  addressed 
his  solemn  charge  and  valedictory  (xx:  17-38).    It  is 


ACTS  OF  THE  APOSTLES  45 

an  inimitable  address,  full  of  pathos,  of  exhortation, 
and  affectionate  warning.  In  it  as  in  so  many  places  in 
his  Epistles  the  Apostle  lets  us  see  something  of  the 
untiring  activity,  humility  and  disinterestedness  of  his 
ministry ;  its  supreme  message,  the  deathless  love  that 
animated  him  in  all  his  v^^ork  and  testimony,  the  faith 
and  courage  that  supported  him. 

From  Miletus  he  hurried  on  to  Syria,  to  Jerusalem 
(xxi).  At  Tyre  and  at  Caesarea  brethren  warned  him 
not  to  proceed  to  Jerusalem.  Even  before  he  reached 
Miletus  he  had  been  told  in  every  city  that  bonds  and 
afflictions  awaited  him  (xx:23).  Tearful  entreaty 
added  weight  to  the  warning.  But  Paul  had  the  clear 
conviction,  grounded  in  the  witness  and  guidance  of 
the  Holy  Spirit,  that  to  Jerusalem  he  must  go  (xx:  22, 
2i\  xxi:  13,  14),  His  chief  aim  in  repairing  thither 
was  to  carry  alms  and  offerings  to  the  needy  saints 
(xxiv:i7;  cf.  Rom.  xv:26).  For  months,  and  over 
a  wide  area  (viz.,  Galatia,  Asia,  Macedonia,  and  Achaia 
— Ramsay)  he  and  his  fellow-laborers  had  been 
engaged  in  gathering  this  contribution.  The  Apostle 
refers  to  it  in  Rom.  xv:  25,  26,  31 ;  i  Cor.  xvi:  1-4;  2 
Cor.  viii :  1-4,  19,  etc.  It  was  a  matter  that  he  greatly 
took  to  heart,  and  to  it  he  attached  the  utmost  import- 
ance. In  the  months  of  liberty  just  preceding  his 
arrest  and  long  imprisonment  this  "ministration,"  as 
he  affectionately  names  it,  was  chief  in  his  plans  and 
thoughts.  But  why  was  he  so  deeply  concerned 
about  it? 

First,  because  of  his  ardent  love  for  Israel,  the  chosen 
people.    No  man  in  all  the  world  had  a  more  sincere. 


46        OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

unselfish  affection  for  his  nation  than  he.  "The  most 
ardent  patriot  could  not  enlarge  with  greater  pride  on 
the  glories  of  the  chosen  race  than  he  does  in  the 
Epistle  to  the  Romans"  (Lightfoot).  He  writes:  '1 
have  great  sorrow  and  unceasing  pain  in  my  heart. 
For  I  could  wish  that  I  myself  were  anathema  from 
Christ  for  my  brethren's  sake,  my  kinsmen  according 
to  the  flesh:  who  are  Israelites"  (Rom.  ix:  1-14). 

His  language  reminds  us  of  Moses'  impassioned 
prayer;  "Yet  now,  if  thou  wilt  forgive  their  sin — ;  and 
if  not,  blot  me,  I  pray  thee,  out  of  thy  book  which  thou 
hast  written"  (Ex.  xxxii:  32).  The  like  spirit  of  pro- 
found affection  for  their  people  animated  both  these 
great  servants  of  God.  Impelled  by  his  love,  Paul  was 
most  solicitous  to  present  this  substantial  aid  to  his 
needy  countrymen. 

Secondly,  he  sought  to  knit  together  into  practical 
unity  the  two  great  sections  of  the  Christian  Brother- 
hood, the  Jewish  and  the  Gentile.  We  know  from  the 
record  (Acts  xi,  xv)  with  what  anxiety  and  even  suspi- 
cion Hebrew  believers  looked  on  the  ever-increasing 
work  of  grace  among  the  nations,  on  the  widening 
fields  opening  to  the  Gospel,  and  on  the  fruitful  testi- 
mony of  the  missionaries  to  idolaters  of  the  worst  type. 
We  know,  too,  that  Paul  himself  was  by  the  mass  of 
Jews  stigmatized  as  Moses'  enemy  and  the  destroyer  of 
everything  distinctively  Jewish.  To  them  he  was  the 
apostate,  the  waster  of  Israel,  the  profaner  of  holy 
things.  Even  Jewish  Christians  largely  shared  this 
feeling.  A  chasm  thus  separated  between  Jewish  and 
Gentile  saints,  a  chasm  that  Paul  would  fain  bridge. 


ACTS   OF   THE   APOSTLES  47 

The  Apostle  taught  everywhere  that  Christians  form 
one  body  of  which  Christ  is  the  Head ;  that  in  this  body 
all  national  distinctions  disappear.  '"There  is  neither 
Greek  nor  Jew,  circumcision  nor  uncircumcision,  Bar- 
barian, Scythian,  bond  nor  free,  but  Christ  is  all,  and 
in  air  (Col.  iii:  ii;  Gal.  iii:  28).  He  sought  by 
means  of  this  generous  contribution  to  illustrate  and 
enforce  this  fundamental  truth  of  Christianity.  Some 
of  the  Gentile  churches  were  themselves  needy ;  one  of 
them,  that  of  Philippi  in  particular,  had  given  of  "their 
deep  povert}^"  and  '"beyond  their  power"'  (2  Cor. 
viii :  2-4) .  Only  the  love  that  is  bom  of  God's  Spirit 
could  inspire  such  liberalit>\  Gifts  from  such  a  source 
and  with  such  a  motive  tended  strongly  to  bind  into  one 
the  givers  and  receivers.  Paul  accordingly  was  anxious 
to  "seal  this  fruit  to  them"'  of  Jerusalem,  and  secure 
its  acceptance  by  the  saints  (Rom.  xv:  28,  31).  A 
delegation  from  the  churches  of  Asia  Minor  and 
Europe  accompanied  him;  xx:  4  gives  their  names. 
There  are  eight  (including  Luke),  and  they  repre- 
sented the  Christian  assemblies  of  Berea,  Thessa- 
lonica,  Derbe,  and  Ephesus.  Whether  Paul  himself 
represented  Corinth,  or  whether  there  were  some  of 
Achaia  whose  names  do  not  appear  in  the  list,  cannot 
be  determined.  Some,  if  not  all,  of  this  delegation 
went  with  the  Apostle  to  Jerusalem.'*'    And  the  chief 

*The  words  '"'into  Asia,"  of  xx :  4.  (R.  V.  ''as  far  as  Asia,") 
are  omitted  in  the  texts  of  Wescott,  Hort  and  Nestle,  and  are 
bracketed  by  WejTnouth.  If  genuine  they  do  not  imply  that 
these  delegates  went  no   further,   for  Trophemus    (xxi:29,) 


48        OUTLINE  STUDIES  IN   THE   NEW  TESTAMENT 

reason  for  so  large  a  number  of  persons  from  so  many 
sections  of  country  going  with  him  seems  to  be  this: 
to  impress  upon  the  church  of  Jerusalem  the  great  fact 
of  the  essential  unity  of  Christians  in  faith  and  love 
and  hope;  that  Gentile  believers  differed  in  no  vital 
particular  from  the  Jewish  saints ;  and  that  the  needy 
in  the  holy  city  had  as  just  claims  upon  the  sympathy 
and  the  help  of  believers  in  Asia  and  Europe  as 
their  own  poor,  and  that  these  claims  were  as  readily 
and  lovingly  recognized.  Paul  sought  to  relieve  the 
saints,  and  also  to  strengthen  the  bonds  that  bound 
the  whole  Christian  Brotherhood  together.  We  can 
easily  imagine  what  a  profound  impression  the  pres- 
ence of  these  Christians  from  Asia  and  Europe  with 
their  "alms  and  offerings"  must  have  made  on  James 
and  the  other  believers  with  him. 

Paul  likewise  may  have  cherished  the  hope  that  by 
this  proof  of  his  abiding  love  for  Israel  a  door  of  testi- 
mony in  Jerusalem  might  be  opened  to  him.  That  he 
might  the  more  effectively  nullify  the  charges  against 
him  by  the  Jews  he  willingly  submitted  to  the  cere- 
monial purification  which  James  and  the  Elders  urged 
upon  him  (xxi:  17-24).  If  such  were  his  hopes  he 
was  speedily  undeceived.  The  people  of  Jerusalem 
would  have  none  of  him  nor  of  the  Gospel  of  God's 
grace  which  he  preached.  And  so  there  follows  the 
narrative  of  the  tumult  raised  against  him,  his  arrest, 

and  Aristarchus  (xxvii:2)  went  with  Paul  to  Jerusalem, 
Luke  also.  Alford  thinks  "probably  others"  besides  these 
three.  The  likelihood  is  that  all  eight  accompanied  him  to 
Judaea. 


ACTS   OF   THE   APOSTLES  49 

removal  to  Caesarea,  the  voyage  and  shipwreck,  and  his 
final  arrival  at  Rome.  Four  times  Israel  rejected  the 
mercy  of  God;  first  in  the  person  of  the  Lord  Jesus, 
then  as  offered  by  the  Apostles,  by  the  martyr  Stephen, 
and  now  at  length  by  Paul.  Their  cup  was  fast  filling, 
was  now  almost  full.  Twelve  short  years  must  pass, 
and  then  the  tremendous  judgment  will  fall  on  the 
guilty  nation — ^the  desolation  of  the  land,  the  destruc- 
tion of  the  holy  city,  indescribable  sufferings  on  the 
people  and  a  dispersion  which  still  endures. 

In  the  closing  section  of  the  book  (xxi-xxviii)  there 
are  found  three  addresses  which  Paul  delivered  in  his 
own  defense  that  seem  to  demand  a  brief  notice.  The 
first  is  recorded  in  xxii:  1-21,  and  is  an  account  of  his 
conversion  and  his  mission  as  ordered  by  the  Lord 
Himself.  It  was  spoken  in  Hebrew,  and  from  the 
castle  stairs,  and  was  addressed  to  an  infuriated  Jewish 
mob  that  stood  below  him  with  their  features  contorted 
by  passion  and  uttering  fierce  execrations  at  the  man 
whom  they  charged  with  blasphemy  and  sacrilege.  No 
mob  could  be  more  savage,  more  fanatical.  Even  the 
iron-minded  Romans  dreaded  it,  we  are  told.  None 
can  execrate  like  an  infuriated  Jew.  The  man  who  had 
the  most  unruffled  spirit  and  composure  was  Paul. 
Although  bound  with  two  chains  and  guarded  by  sol- 
diers, he  spoke  with  quiet  firmness  and  logical  power. 
Jesus  had  promised  that  it  should  be  given  His  servants 
what  to  speak  and  how  to  speak  in  just  such  circum- 
stances as  these.  We  cannot  doubt  that  Paul  now 
enjoyed  the  sweetness  of  the  promise.  His  address 
is  a  defense.     The  nature  of  the  false  accusations 


50        OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

against  him  made  it  a  necessity  to  speak  of  him- 
self and  of  the  Lord's  ways  with  him.  He  told  the 
story  of  the  heavenly  light  that  shone  about  him,  of  the 
voice  of  the  Son  of  God  who  spoke  to  him,  and  of  the 
mission  the  risen  Messiah  had  entrusted  him  with. 
The  address  was  of  more  than  human  strength  in  its 
simplicity,  its  straightforward  honesty  and  truthful- 
ness. The  response  it  evoked  from  the  maddened 
crowd  was,  "Away  with  such  a  fellow  from  the  earth : 
for  it  is  not  fit  that  he  should  live." 

The  second  address  was  made  before  the  bar  of  the 
Procurator  Felix  (xxiv:  10-21),  and  is  a  triumphant 
vindication  of  himself  as  against  the  malicious  charges 
and  calumnies  of  the  Jews,  and  their  servile  attorney, 
Tertullus. 

The  third  was  delivered  before  Festus,  Agrippa, 
Bernice,  the  chief  officers  and  principal  men  of 
Caesarea  (xxvi:  1-32).  It  is  a  magnificent  recital  of 
his  conversion,  that  mighty  change  through  the  per- 
sonal revelation  to  him  of  the  glorified  Jesus  that  had 
revolutionized  his  entire  being,  his  habits  of  thought 
and  of  life,  and  which  had  made  him  the  tireless  mis- 
sionary and  witness  of  the  Crucified  One.  It  produced 
a  profound  impression  on  his  august  hearers,  but  failed 
to  set  him  free. 

Another  brief  address  is  recorded  in  xxviii:  23-29. 
It  is  Paul's  last  word  to  poor,  blinded  Israel  as  repre- 
sented by  the  heads  of  the  Jewish  colony  in  Rome,  and 
is  the  stern  proclamation  that  the  offer  of  the  Gospel  is 
being  withdrawn  from  them  and  is  going  out  to  the 
nations  who  will  receive  it.     In  eight  or  nine  years 


ACTS   OF   THE   APOSTLES  5 1 

thereafter  the  end  came  (A.  D.  70)  ;  the  judgment  that 
had  been  so  long  and  so  mercifully  held  back,  broke 
down  upon  the  gtiilty  city  and  people  to  the  uttermost. 

Some  of  the  scenes  described  in  this  closing  section 
are  detailed  at  length,  while  the  intervening  periods 
are  dismissed  very  briefly.  "Thus  xxi:i7 — xxiv:23 
describes  the  events  of  twelve  days;  xxiv:  24-27,  of 
two  years ;  xxv :  i — xxviii :  7,  of  about  five  months ; 
xxviii:  8-11,  of  three  months"  (Ramsay).  Acts  is  not 
at  all  like  the  ordinary  history.  In  it  the  Spirit  of  God 
records  only  what  suits  His  purpose,  what  is  for  the 
glory  of  the  Lord  Jesus  Christ  and  the  instruction  of 
His  people;  all  the  rest  He  dismisses  without  a  word. 

Looking  back  over  this  marvelous  history,  the  course 
of  the  Gospel  with  its  precious  message  of  salvation  to 
the  world  is  clearly  discernible.  It  starts  at  Jerusalem, 
thence  goes  to  Samaria,  to  Csesarea,  to  Antioch,  to 
Asia  Minor,  to  Europe,  and  to  the  world's  capital, 
Rome.  Throughout  it  all  two  mighty  facts  are  made 
most  prominent,  viz.,  the  superintendence  of  the  Lord 
Jesus  Christ  by  His  Spirit  in  His  chosen  instruments 
whereby  His  gracious  and  sovereign  will  touching  the 
race  is  accomplished,  and  the  disclosure  of  the  mystery 
of  God's  free  grace  whereby  Gentile  believers  become 
co-heirs,  co-incorporate,  and  co-sharers  with  Hebrew 
believers  in  the  promise  (Eph.  iii:  6). 


52        OUTLINE  STUDIES  IN   THE  NEW  TESTAMENT 
CHARACTERISTIC  FEATURES  OF  THE  ACTS. 

As  the  book  narrates  the  Lord's  action  in  the  estab- 
lishment of  His  Church  in  the  world  it  is  marked  by- 
certain  qualities  that  are  peculiar  to  it.  Some  of  these 
may  be  pointed  out : 

I.  Most  of  the  discourses  herein  recorded  are 
addressed  to  non-Christians.  There  are  eight  by  Peter, 
and  five  of  them  are  to  the  unconverted;  one  by 
vStephen,  to  the  same  class  of  hearers ;  one  by  Philip, 
to  an  inquirer;  two  by  James,  to  believers;  nine  by- 
Paul,  and  all  but  one  (that  to  the  Elders  of  Ephesus. 
XX :  18-35)  to  the  unsaved.  Most  of  these  sermons 
are  probably  condensed,  and  they  are  evangelistic. 
Their  aim  is  to  convince  and  persuade  the  unconverted 
and  to  bring  them  to  a  saving  knowledge  of  Christ. 
The  brief  outlines  which  Luke  has  preserved  for  us 
are  models  for  all  preachers  and  evangelists.  The  skill 
and  power  with  which  these  servants  of  the  Lord 
present  the  Gospel  to  the  unconverted,  whether 
unbelieving  Jews  blinded  by  prejudice  and  bigotry,  or 
Greeks  sunk  in  the  abyss  of  materialism  and  nature- 
worship,  their  manner  of  dealing  with  the  awakened, 
the  skeptical,  and  the  openly  vicious  afford  the  very 
best  examples  for  preachers  of  our  own  age.  When 
speaking  to  the  Jews  the  appeal  is  always  from  the 
Old  Testament  Scriptures;  when  addressing  Gen- 
tiles the  ground  uniformly  is  Christ,  in  His  mercy, 
grace,  and  love,  as  exhibited  in  His  atoning  death. 
Christ  is  always  and  everywhere  the  center  and  sum 
of  their  testimony. 


ACTS   OF   THE   APOSTLES  53 

2    The  apostolic  preachers  employed  the  Word  of 
God  in  their  work.     They  relied  on  nothing  else  for 
producing  the  results  at  which  they  aimed.     It  is  re- 
markable how  imiformly  Acts  witnesses  to  their  con- 
stant and  unfailing  use  of   Scripture.     Twenty-five 
times  at  least  we  read  of  the  preaching  of  the  Word, 
the   searching  of   the   Scriptures,   the   effect   of   the 
Word,  the  growth  of  the  Word,  the  prevailing  of  the 
Word,  etc.  (ii :  41 ;  iv :  4.  29,  31 ;  vi :  4,  7;  viii:  14,  25; 
X*  26,  2i7^  etc.)-    As  already  remarked,  they  constantly 
appealed  to  the  Old  Testament  when  addressing  those 
familiar  with  it     But  they  made  just  as  wide  a  use  of 
the  teaching,  death,  and  resurrection  of  the  Lord  Jesus. 
Peter  assures  us  that  the  first  ministers  preached  the 
Gospel  "with  the  Holy  Ghost  sent  down  from  heaven." 
Their   preaching,   therefore,   was   inspired,    infallibly 
true  and   powerful.      It   was  pre-eminently   Biblical. 
Note    the    descriptive    titles    given    the    Word    they 
preached  in  our  book.  e.  g.,  "the  word  of  the  Lord," 
"word  of  salvation,"  "word  of  His  grace."  "ministr>-  of 
the  word,"  etc.     It  was  this  strict  adherence  to  the 
revealed  truth  of  God  which  imparted  such  strength 
and  effect  to  the  preaching  of  the  Apostles.    Apostolic 
men  had  no  time  and  no  wish  to  lecture  on  their  travels, 
on  Greek  art  or  Roman  militarism,  on  education,  litera- 
ture, or  civilization.    They  would  not  have  dared  trifle 
with  men's  souls  nor  with  the  honor  of  their  master, 
Jesus  Christ,  by  taking  up  such  matters.     Christ  was 
their   one  theme,   the   Word    of   God   their   efficient 
weapon.    And  this  is  the  need  of  our  time.    We  should 
return  to  apostolic  methods,  and  use  the  Word  in  its 


54        OUTLINE  STUDIES  IN  THE  NEW   TESTAMENT 

naked  simplicity,  in  its  convincing  might,  in  its  arous- 
ing energy,  in  its  enlightenmg  power,  in  its  rugged 
strength,  in  its  asserting  knowledge,  in  its  purifying 
joy,  and  in  its  Spirit-given  utterances.  Were  this  done 
we  should  hear  no  more  of  the  feebleness  of  the  pulpit 
and  the  deadness  of  the  churches.  In  all  the  world 
there  is  nothing  so  attractive  as  the  Bible,  the  Scrip- 
tures of  Truth. 

3.  The  gift  of  the  Holy  Spirit  for  special  service  is 
a  truth  certainly  recognized  in  Acts.  For  while  the 
outpouring  of  the  Spirit  on  the  day  of  Pentecost  was 
in  fulhllment  of  the  Lord's  promise,  and  was  once  for 
all  during  the  present  dispensation,  yet  we  find  that  on 
repeated  occasions  thereafter  certain  disciples  were 
"filled  with  the  Spirit"  to  qualify  them  for  some  par- 
ticular testimony,  or  for  suffering  (iv :  31 ;  vi :  5  ;  x ;  44, 
45;  xi:i2,  28;  xiii:2,  etc.).  Let  us  distinguish 
between  the  gift  of  the  Spirit  as  ^n  abiding  Comforter 
that  all  believers  enjoy  (Rom.  vinig),  and  the  gift  of 
Him  for  a  special  condition.  The  former  is  bestowed 
once  for  all  and  to  all,  the  latter  as  often  as  we  need 
and  ask.  The  conditions  for  its  reception  are  to  be 
found  in  the  Scriptures. 

Some  things  touching  the  gift  may  be  noted:  (a)  It 
was  generally  connected  with  supreme  emergencies  and 
exigencies  (iv:  29,  30).  (b)  It  was  commonly  accom- 
panied with  miraculous  power  (iv:3i;  xiii:9).  (c) 
It  imparted  wisdom  and  courage  (vi:5,  10;  Lu. 
xxi:i4,  15).  (d)  By  it  the  common  graces  of  the 
Spirit  were  increased  and  intensified  in  those  who  re- 
ceived it,  e.  g.,  faith,  love,  tenderness,  sympathy,  hope. 


ACTS   OF   THE   APOSTLES  55 

and  an  irresistible  earnestness.  It  is  very  noteworthy 
that  this  gift  showed  itself  in  the  very  faces  of  those 
possessing  it,  e.  g.,  Peter  (iii:4);  Stephen  (vi:i5; 
vii :  55) ;  Paul  (xiii :  9).  Unwavering  confidence,  per- 
fect assurance,  lifted  into  unassailable  supremacy, 
exhibited  themselves  in  the  countenances  of  those  thus 
endowed. 

4.  Acts  is  a  missionary  manual.  It  is  the  best 
because  the  perfect  guide  for  missionary  operations. 
The  motives  and  aims,  the  methods  and  means,  the 
persons  and  places.are  all  there. 

The  Apostles  established  the  Church  in  great  radiat- 
ing centers,  as  Jerusalem,  Antioch,  Cyprus,  the  Pisidian 
Antioch,  Iconium,  Lystra,  Derbe,  Philippi,  Thessa- 
lonica,  Berea,  Athens,  Corinth,  Ephesus,  Rome.  From 
each  of  these  centers  the  Gospel  could  be  carried  into 
the  surrounding  territories.  Thus,  Palestine  was 
reached  from  Jerusalem,  Asia  Minor  from  Pisidian 
Antioch  and  Ephesus,  Greece  from  Corinth,  and  all 
western  Europe  from  Rome.  The  methods  of  the 
Apostles  in  the  prosecution  of  their  mission  were 
simple,  straightforward,  and  successful.  They  began 
with  the  Jews  in  every  locality  they  visited.  "To  the 
Jew  first"  they  carried  the  Good  News.  With  them  the 
command,  "beginning  at  Jerusalem,"  meant  not  only 
the  point  of  departure,  but  that  Israel  must  first  hear 
the  Gospel  and  be  invited  to  accept  its  blessed  provi- 
sions. They  depended  solely  on  their  divine  Master 
and  His  mighty  Agent,  the  Spirit,  for  the  successful 
accomplishment  of  their  great  task.  This  did  not  at 
all  interfere  with  their  human  judgment,  or  their  "com- 


56        OUTLINE  STUDIES  IN   THE   NEW   TESTAMENT 

mon  sense" ;  it  rather  quickened  and  intensified  all  the 
natural  gifts  they  possessed.  But  their  gifts  and  pow- 
ers were  subordinated  to  the  guidance  of  the  Spirit, 
were  never  set  up  in  opposition  to  His  holy  will.  They 
were  not  crippled  in  their  work  by  a  cumbersome  sys- 
tem nor  by  complicated  machinery.  No  complex 
organization  interfered  with  their  free  movements. 
With  the  utmost  liberty  and  yet  the  most  thorough 
loyalty  to  Christ  they  gave  themselves  wholly  to  their 
appointed  mission,  sternly  refusing  to  be  deflected  from 
their  course  or  to  compromise  themselves  by  efforts 
to  reform  society,  reform  the  state,  purify  politics, 
or  elevate  the  masses  by  sociological  dynamics.  Every 
one  of  them  could  say  with  Paul,  "I  determined  not  to 
know  anything  among  you,  save  Jesus  Christ  and  Him 
crucified."  "This  one  thing  I  do."  They  refused 
absolutely  to  enter  into  any  alliance  which  had  not 
Christ  for  its  center  and  its  circumference.  They  went 
forth  in  simple  dependence  on  the  living  God  with  a 
zeal  that  persecution  could  not  quench,  a  courage  so 
lofty  that  no  obstacle,  however  formidable,  could  resist. 
Acts  ends  abruptly,  even  unsatisfactorily,  so  many 
think  and  say.  Why  did  not  Luke  tell  us  of  Paul's 
trial  and  defense  at  Nero's  bar;  of  its  issue,  of  his 
ministry  of  "two  whole  years  in  his  own  hired  house"  ? 
It  has  been  supposed  that  Luke  was  interrupted,  that 
he  intended  to  write  a  third  book,  that  the  original 
conclusion  of  Acts  has  been  lost,  etc.  The  history  is 
not  incomplete,  because  it  does  not  follow  Paul  to  the 
end  of  his  career ;  for  it  is  not  a  personal  biography  of 
the  Apostle,  but  the  record  of  the  planting  and  exten- 


ACTS   OF   THE  APOSTLES  57 

sion  of  the  Church  in  radiating  centers  from  Jeru- 
salem to  Rome.  When  the  last  point  in  the  series  is 
reached  the  subject  is  exhausted  and  the  history  com- 
plete (Alexander).  The  view  of  Professor  Stifler 
also  is  satisfactory,  for  it  presents  another  phase  of 
the  book  which  certainly  is  found  in  it :  **Luke*s  work 
is  done.  He  has  shown  how  the  Jew  lost  the  honor 
of  being  the  leader  of  the  Lord's  worship  in  the  world, 
and  how  another  holy  nation  was  formed  on  which 
that  honor  was  conferred"  (Intro,  to  Acts,  p.  286). 

That  Paul  was  released  from  his  first  imprisonment 
at  Rome,  and  that  he  spent  some  time  in  preaching  the 
Gospel  in  Spain  as  he  purposed  (cf.  Rom.  xv:  24,  28), 
and  elsewhere,  and  that  he  was  again  arrested  and 
violently  put  to  death  at  Rome,  is  the  conviction  of 
those  who  have  most  thoroughly  investigated  the  sub- 
ject and  who  are  thus  well  qualified  to  speak  with 
authority.  The  various  arguments  in  support  of  this 
view  can  only  be  very  briefly  indicated  here.  ( i )  Cer- 
tain notices  and  statements  in  the  Pastoral  Epistles 
seem  to  demand  such  a  solution;  indeed,  no  other 
hypothesis  will  serve  to  explain  satisfactorily  the  allu- 
sions to  events  and  persons  in  those  Epistles.  Their 
authenticity  and  genuineness  are  even  bound  up  with 
the  supposition  that  Paul  was  released  from  his  first 
captivity.  (2)  The  Prison  Epistles  (Ephesians,  Phi- 
lippians,  Colossians,  Philemon),  hover  between  hope 
and  fear,  between  anticipation  of  release  and  forebod- 
ings of  condemnation  (Lightfoot).  Nevertheless, 
there  are  some  hints  in  two  of  these  Letters  which 
seem  to  point  to  the  conviction,  if  not  the  assurance, 


58        OUTLINE  STUDIES  IN   THE  NEW  TESTAMENT 

that  he  would  be  released.  In  Phil,  i,  he  says:  "Hav- 
ing this  confidence  I  know  that  I  shall  abide  and  con- 
tinue with  you  all,  for  your  furtherance  and  joy  of 
faith"  (Phil.  1:25).  In  the  same  Epistle  (ii:25)  he 
writes:  "But  I  trust  in  the  Lord  that  I  also  myself 
shall  come  shortly."  He  directs  Philemon  to  "prepare 
me  a  lodging :  for  I  trust  that  through  your  prayers  I 
shall  be  given  unto  you"  (v.  22) .  The  inference  seems 
legitimate  that  Paul  expected  to  be  released  from  his 
imprisonment. 

The  Apostle,  however,  in  his  farewell  address  to  the 
Ephesian  Elders  on  the  eve  of  the  first  captivity  uses 
language  which  appears  contradictory  to  the  above 
conclusion.  He  says :  "And  now,  behold,  I  know  that 
ye  all,  among  whom  I  have  gone  preaching  the  king- 
dom of  God,  shall  see  my  face  no  more"  (Acts  xx :  25). 
This  is  supposed  to  be  inconsistent  with  a  later  visit  to 
Ephesus.,  But  in  i  Tim.  i:3,  Paul  intimates  that  he 
had  been  there  some  years  after  his  interview  with  the 
Elders  at  Miletus,  i.  e.,  on  the  assumption  that  i  Tim- 
othy was  written  about  A.  D.  66  or  (ij^  If  the  state- 
ment of  Paul  at  Miletus  was  prophetic  and  therefore 
infallible  knowledge  as  to  his  own  future,  then  he  was 
not  delivered  from  his  first  imprisonment,  and  the  diffi- 

*  Does  I  Tim.  i :  3  necessarily  imply  that  Paul  was  himself 
at  Ephesus  when  he  exhorted  Timothy  to  remain  there  still? 
"There  is  nothing  in  the  phrase  that  implies  that  St.  Paul  was 
at  Ephesus  himself  when  he  made  the  request  to  Timothy," 
(Hervey).  Reynolds  holds  the  same  view,  and  suggests  that 
perhaps  it  was  when  Paul  was  at  Miletus  that  he  asked  Tim- 
othy to  tarry  still  where  he  was.  This  would  confirm  Paul's 
announcement  to  the  Ephesian  Elders  that  they  would  "see 
his  face  no  more."    Probably  he  never  again  visited  Ephesus. 


ACTS  OF  THE   APOSTLES  59 

culties  of  the  Pastoral  Epistles  become  insoluble.  Not 
only  so,  but  his  language  in  Philippians  and  Philemon 
is  inexplicable.  For,  as  Lightfoot  well  argues,  if  it 
were  already  revealed  to  him  that  he  should  not  escape 
death,  why  does  he  waver  between  hope  and  fear? 
Why  does  he  entreat  the  prayers  of  his  converts  for 
his  release,  if  he  knew  that  release  to  be  absolutely 
impossible?  To  the  Elders  he  says,  "I  know."  But 
he  uses  the  same  term  in  his  Epistle  to  the  Philip- 
pians— "I  know  thai  I  shall  abide  and  continue  with 
you  all."  Why  is  this  knowledge  decisive  in  the  one 
case,  and  disregarded  in  the  other?  Surely  "I  know" 
is  as  strong  in  the  one  as  in  th^  other;  and  if  in  the 
latter  we  attach  to  it  no  more  than  a  conviction  or  pre- 
sentiment, we  should  attach  no  more  to  it  in  the 
former. 

3.  Tradition,  even  from  very  early  times,  asserts 
that  he  was  delivered,  and  visited  Spain  as  well  as  the 
East  (Clement  of  Rome,  A.  D.  96;  Muratori  Frag- 
ment, A.  D.  170-180;  Eusebius,  who  gives  it  as  the 
current  report,  that  the  Apostle  was  released,  resumed 
his  ministry,  and  finally  suffered  martyrdom  at  Rome. 

PAULAS  VISITS  TQ  JERUSALEM 

Acts  records  fve  such  visits.  The  first  is  found  in 
ix :  26-30,  and  is  certainly  identical  with  that  mentioned 
in  Gal.  i:i8,  19.  It  occurred  after  his  journey  to 
Arabia,  and  therefore  three  years  after  his  conversion. 
In  Galatians,  Paul  informs  us  that  he  saw  on  this 
occasion  only  Peter  and  James,  the  Lord's  brother. 
He  spent  but  ^  fortnight  in  the  holy  city  at  the  time. 


6o        OUTLINE  STUDIES  IN  THE   NEW  TESTAMENT 


His  second  visit  had  for  its  object  the  carrying  of  alms 
to  those  suffering  from  famine  in  Jerusalem.  He 
was  accompanied  by  Barnabas,  and  the  contribution 
was  made  by  belicA^ers  of  the  church  in  Antioch 
(xi:  28-30),  The  third  related  to  the  serious  difficulty 
which  had  arisen  at  Antioch,  and  which  required 
definite  settlement  by  the  mother  church  (xv:  I  if.). 
With  this  visit  that  mentioned  in  Gal.  ii  most  easily 
and  naturally  accords.  The  fourteen  years  of  Gal. 
ii:i  must  be  dated  either  from  his  first  visit  (Gal. 
i:  18;  cf.  Acts  ix:26),  or  from  his  conversion.  The 
fourth  is  briefly  referred  to  in  Acts  xviii :  21,  22,  and 
was  for  the  purpose  of  keeping  a  certain  feast,  accord- 
ing to  the  King  James'  Version.  The  fifth  and  last  is 
found  in  Acts  xxi:  15,  and  is  followed  by  the  account 
of  the  riot  caused  by  his  presence  in  the  city,  his  arrest, 
and  his  journey  to  Rome.  Below  the  results  in  tabu- 
lated form  are  given  of  three  chronologists  whose 
studies  in  this  intricate  and  difficult  subject  of  chronol- 
ogy entitle  them  to  great  respect. 


Crucifixion . . 

Paul's  conversion 

Paul's  first  visit  to  Jerusalem 

Death  of  Herod  Agrippa 

Paul's  second  visit  to  Jerusalem  . .  . 

First  missionary  journey 

Council  at  Jerusalem 

Second  missionary  journey 

Third  missionary  journey 

Paul's  arrest  at  Jerusalem 

Paul's  arrival  in  Rome 

Close  of  Acts 

Paul's  death 


Lightfoot. 

Ramsay. 

Purves. 

A.D. 

[30I 

30 

30 

34 

33 

35 

37 

35,36 

37 

44 

44 

44 

45 

46 

44,45 

48 

47-49 

47,48 

51 

50 

50 

51-54 

50-53 

51-53 

54-58 

53-57 

54-57 

58 

57 

58 

61 

60 

61 

63 

62 

63 

68? 

65 

67  (68) 

THE  EPISTLES 

INTRODUCTORY 

The  arrangement  of  the  Epistles  as  found  in  our 
Enghsh  Bible  is  followed  in  these  studies.  As  is  well 
known,  the  chronological  order  is  different.  The 
Epistles  to  the  Xhessalonians  were  the  first  written  by 
Paul,  and  in  the  order  of  time  take  the  precedence  over 
all  the  others  by  his  pen.  But  in  fulness  of  contents, 
doctrinal  statement,  and  the  fundamental  principles  of 
Christianity,  the  Pauline  Epistles  seem  naturally  to 
arrange  themselves  as  in  the  English  New  Testament. 
The  Epistle  to  the  Romans  is  well  placed  at  the  head, 
because  it  exhibits  God's  mighty  scheme  of  salvation  as 
no  other  single  portion  does.  There  follow  the  other 
eight  letters  to  churches,  and  these  are  succeeded  by 
the  Pastoral  Epistles,  and  the  Catholic-Hebrews  occu- 
pying a  place  of  its  own  both  because  of  its  contents 
and  its  anonymous  character. 

There  is  essential  harmony  between  the  Epistles  and 
the  historical  books  of  the  New  Testament.  In  the 
former  there  is  nothing  radically  different  from  the 
latter.  The  germs  of  what  we  find  in  the  Epistles  are 
already  in  the  Gospels  and  the  Acts.  In  the  recorded 
utterances  and  activities  of  the  Lord  Jesus  Christ,  in 
His  ministry,  death,  resurrection  and  glory,  are  hid  the 
seed-truths  which  the- Holy  Spirit  develops  into  mature 

6i 


62        OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

fruit  in  the  Apostolic  Letters.  One  mind,  divine  and 
infinite,  is  the  Author  of  the  New  Testament. 

The  radical  distinction  between  the  Acts  and  the 
Epistles  lies  mainly  in  this:  with  few  exceptions  the 
discourses  recorded  in  Acts  are  addressed  to  non- 
Christians  ;  whereas,  the  Epistles  are  written  to  believ- 
ers ^ither  as  organized  into  churches,  or  as  ministers 
of  the  Word.  Momentous  is  the  question.  How  is 
Christ  to  be  preached  to  the  unsaved?  The  Acts 
measurably  answers  it.  Equally  momentous  this 
other:  How  are  Christians  to  be  gathered  into  wor- 
shiping assemblies,  instructed  in  the  truth,  kept  from 
error,  restored  when  estranged  from  the  right  way,  and 
corrected  when  walking  disorderly?  The  answer  to 
this  and  the  like  questions  is  found  in  the  Epistles. 

Certain  characteristic  features  belong  to  this  class  of 
inspired  writings,  some  of  which  may  be  briefly  men- 
tioned. 

I.  The  form  or  method  of  the  teaching  is  significant. 
"The  epistolary  form  is  a  pre-eminence  of  the  New 
Testament  Scripture  as  compared  with  the  Old'* 
(Bengel).  "The  prophets  dehvered  oracles  to  the 
people,  the  Apostles  wrote  letters  to  the  brethren." 
And  this  form  of  teaching  was  eminently  fitted  to 
become  an  efficient  means  of  edifying  the  people  of 
God.  In  writing  letters  they  could  pour  out  the  fulness 
of  unreserved  explanation,  and  give  play  to  all  those 
various  feelings  which  are  proper  to  this  form  of  inter- 
course. Moreover,  it  was  peculiarly  adapted  to  meet 
the  exigencies  which  might  arise  in  the  church.  More 
formal  and  systematic  treatises,  such  as  rhetoricians 


THE   EPISTLES  63 

and  philosophers  were  accustomed  to  compose,  could 
not  so  well  serve  the  purpose  of  the  Spirit  nor  deal  so 
effectively  with  the  varied  wants  of  Christians  of  such 
wide  diversity  of  thought  and  of  life  as  could  the 
familiar,  flexible  letter.  A  formal  treatise  would  have 
had  to  imagine  cases  of  doctrinal  error,  of  misunder- 
standing of  fundamental  principles  or  of  their  applica- 
tion, of  laxity  in  practice  and  discipline,  in  short,  of  the 
whole  life  and  relations  of  the  Church.  And  this 
would  have  led  almost  inevitably  to  metaphysical 
casuistry.  And  we  well  know  what  evil  Christian 
casuistry  has  wrought  in  the  professing  body.  By  their 
letters  the  Apostles  dealt  not  with  imaginary  but  actual 
cases,  exigencies,  and  tendencies  as  these  arose  in  the 
churches.  They  wrote  on  misapprehensions  of  the 
truth,  perversions  of  the  truth,  on  difficulties  that 
sprang  out  of  heathen  relations  and  Jewish  teachings, 
on  abuses  of  worship  and  practice — on  cases  and  ques- 
tions and  tendencies  of  the  human  mind  which  would 
ever  recur  in  the  Church  of  God,  touching  which  it  was 
so  requisite  that  the  Word  of  God  should  authorita- 
tively pronounce.  It  did  pronounce  in  the  most  effect- 
ive way  in  the  letters  addressed  to  churches  and  indi- 
viduals by  the  holy  men  of  God  who  were  moved  by 
the  Holy  Ghost  to  write. 

2.  The  Epistles  are  didactic.  They  contain  an  in- 
spired exposition  of  that  glorious  work  of  grace  which 
God  accomplished  through  His  Son,  Jesus  Christ  our 
Lord.  They  open  to  us  the  blessed  effect  of  Christ's 
atoning  death  and  triumphant  resurrection.  They  dis- 
close a  divine  righteousness  on  the  ground  of  which 


64        OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

God  justifies  and  saves  the  sinner  who  believes  on 
Christ.  They  exhibit  the  utter  ruin  wrought  by  sin, 
the  redemption  purchased  by  Christ,  together  with  all 
the  correlative  and  cognate  truths. 

The  Epistles  embrace  much  more  than  this.  They 
announce  God's  gracious  purposes  with  respect  to 
Christ,  the  Church,  and  the  world.  There  is  a  pro- 
found and  far-reaching  element  of  predictive  prophecy 
in  them.  They  make  known  the  mighty  plan  of  God 
and  its  final  execution  as  to  the  full  redemption  of  all 
believers,  the  judgment  of  the  impenitent  and  incor- 
rigible, the  complete  overthrow  of  Satan,  the  establish- 
ment in  victorious  power  of  the  Kingdom  of  God,  and 
the  restoration  of  the  earth  to  the  favor  and  allegiance 
of  Heaven.  The  atonement  of  Christ,  the  calling  and 
standing  of  believers,  the  restoration  of  Israel  from 
their  age-long  rejection  and  dispersion,  the  resurrection 
of  the  body,  and  the  deliverance  of  sufifering  creation 
are  some  of  the  great  themes  of  these  letters.  In  their 
vast  sweep  they  embrace  both  this  life  and  that  which 
is  to  come,  both  time  and  eternity.  The  predominant 
subject  in  them,  however,  is  the  Church  of  God,  the 
Body  of  Christ.  These  Scriptures  describe  its  origin, 
its  unity,  its  relations,  condition,  duties,  and  destiny. 
It  is  in  them  mainly  that  we  have  unfolded  what  Paul 
calls  the  "mystery,"  which  he  declares  was  hid  to  the 
ages  gone  by  but  is  now  revealed,  viz.,  that  the  Gen- 
tiles "should  be  co-heirs,  and  co-incorporate,  and  co- 
partakers  of  His  promise  in  Christ  by  the  Gospel" 
(Eph.  iii:6).  It  is  in  them  the  marvelous  truth  is 
made  known  that  believers  even  as  to  their  bodies  shall 


THE   EPISTLES  65 

be  fashioned  anew  that  they  may  be  conformed  to  the 
body  of  His  glory  (Phil,  iii:  20,  21)  ;  and  that  in  union 
with  Christ  they  shall  judge  angels  and  the  world 
(i  Cor.  vi:2,  3).  In  short,  these  letters  exhibit  the 
astounding  fact  that  believers  are  supernatural  beings 
in  their  calling  and  standing  before  God,  and  in  the 
stupendous  destiny  that  awaits  them  when  this  world 
and  life  are  done. 

3.  The  Epistles  are  Scriptural.  That  is,  they  cor- 
relate themselves  with  the  Old  Testament  and  with  the 
words  and  example  of  the  Lord  Jesus  Christ.  These 
are  not  independent  revelations.  They  stand  in  closest 
relations  with  the  inspired  communications  which  in 
point  of  time  take  the  precedence.  This  appears  from 
the  numerous  quotations  made  from  the  earlier  Scrip- 
tures. More  than  one  hundred  and  fifty  are  found  in 
them,  and  the  allusions  to  the  Old  Testament  are  per- 
haps equally  as  many.  The  quotations  and  allusions 
cover  almost  the  entire  field  of  the  Old  Testament 
from  Genesis  to  Malachi.  It  is  not  too  much  to  say 
that  the  Epistles  are  saturated  with  the  spirit  and 
modes  of  thought  and  sometimes  with  the  words  of  the 
Old  Testament. 

Consider  the  argument  for  Justification  by  Faith  in 
Romans  and  Galatians ;  chapter  after  chapter  is 
founded  upon  the  express  words  of  Moses,  of  the 
Prophets,  or  the  Psalms,  or  upon  their  general  teaching 
and  on  the  legitimate  and  necessary  deductions  there- 
from. The  proof  text  of  the  great  thesis  of  Romans 
(i:  17)  is  from  the  prophet  Habakkuk,  "The  just  shall 
live  by  faith  (ii:4).     It  is  likewise  the  basis  of  the 


66        OUTLINE  STUDIES  IN   THE  NEW  TESTAMENT 

main  argument  for  gratuitous  justification  in  Galatians 
(iii :  ii).  The  Epistle  to  the  Hebrews  is  a  magnificent 
demonstration  of  Christ's  infinite  superiority  as  Priest 
and  Sacrifice  as  compared  and  contrasted  with  the 
priesthood  and  offerings  of  Judaism.  Indeed,  Hebrews 
is  but  an  inspired  commentary  on  Exodus  and  Leviti- 
cus. The  Epistle  of  James  reads  almost  like  an  echo 
of  the  Sermon  on  the  Mount,  while  the  teaching  of 
Peter  touching  the  behavior  of  Christians  under  trial 
and  amid  persecution  is  grounded  mainly  on  the  exam- 
ple of  Christ  (i  Pet.  ii:  19-25;  iii:  14-22;  iv:i-i6). 
While  the  Epistles  contain  a  fresh  revelation  of  the 
mind  of  God,  they  are  also  a  development  of  and  they 
find  a  deeper  meaning  in  the  older  Scriptures. 

4.  The  Epistles  are  augmentative.  This  feature  is 
prominent  in  those  of  Paul.  He  is  pre-eminently  log- 
ical. "He  reasoned  with  them  out  of  the  scriptures,'* 
we  are  told,  "as  his  manner  was"  (Acts  xvii:  2).  The 
words  accurately  describe  his  discourses  to  Jews  and 
Gentiles,  as  we  find  them  in  the  Acts;  and  the  like 
feature  predominates  in  his  Epistles.  His  reasoning 
sometimes  takes  the  form  of  an  argument  within  an 
argument.  He  pauses  by  the  way  to  expand  some 
allusion,  or  to  touch  on  some  important  matter  sug- 
gested by  the  train  of  thought,  and  he  does  not  always 
return  to  complete  in  grammatical  form  the  sentence 
from  which  he  has  turned  aside,  so  that  his  style  is 
somewhat  involved  and  complex.  But  these  asides 
always  advance  the  truth  he  is  unfolding,  and  they 
often  pour  a  flood  of  light  on  what  otherwise  would  be 
obscure.    His  method  of  reasoning  is  condensed  and 


THE    EPISTLES  6^ 

cogent.  He  delights  in  paradoxes  and  contrasts.  With 
one  smiting  blow  he  demolishes  a  sophistry  or  a  vain 
conceit,  and  in  few  words  sets  the  truth  in  the  clearest 
light.  James'  style  is  most  picturesque,  full  of  striking 
imagery,  and  swift  in  its  movement  and  its  transitions. 
His  Epistle  closely  resembles  an  Old  Testament  book. 
And  Peter  is  peculiar  for  this  chiefly,  that  the  last 
word  of  a  sentence  or  a  thought  is  made  the  starting- 
point  for  the  next. 

John  differs  from  all  in  some  prominent  respects. 
He  is  the  seer.  His  insight  into  truth  is  piercing.  He 
does  not  reach  conclusions  by  trains  of  reasoning;  no 
labored  processes  are  encountered  in  him ;  he  does  not 
arrive  at  his  goal  by  constructive  proof.  His  mental 
vision  pierces  to  the  very  heart  of  his  subject  and  floods 
it  with  light.  In  a  pre-eminent  degree  John  possesses 
the  intuitions  of  the  rarest  genius.  His  writings  in 
some  aspects  of  them  are  the  most  profound  and  diffi- 
cult of  all  Scripture,  and  to  understand  and  interpret 
them  requires  the  like  grace  and  gift  of  the  Spirit 
which  he  so  richly  enjoyed. 

The  doctrine  of  the  Epistles  is  a  unit.  The  great 
themes  of  Paul  are  Hkewise  those  of  James,  Peter,  and 
John.  Salvation  through  Christ  is  the  basis  of  all  the 
teaching.  Yet  it  has  pleased  the  Holy  Spirit  who  is 
the  Author  of  Scripture  to  give  us  the  doctrine  under 
a  variety  of  forms  which  correspond  in  some  degree 
with  the  mental  constitution  of  the  men  through  whom 
the  inspired  communications  were  made.  Unity  in 
variety  is  God's  method  in  nature.  It  is  no  less  so  in 
revelation.    Neither  in  the  one  nor  in  the  other  is  there 


68        OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

absolute  uniformity  or  sameness.  The  highest  type  of 
unity  consists  in  a  large  variety  which  combines  all  the 
diversified  parts  into  one  harmonious  and  beautiful 
whole,  in  the  Epistles  such  unity  prevails.  There  is 
diversity  of  form  and  contents,  as  well  as  of  style,  but 
the  doctrine  of  all  is  the  same.  The  fundamental  con- 
ception of  the  Gospel  in  Peter  or  John  agrees  with  that 
of  Paul.  To  advocate  a  Pauline  theology  as  distinct 
from  that  of  James,  or  Peter,  or  John  would  be  con- 
trary to  the  facts  as  well  as  destructive  of  the  unity 
that  prevails  in  the  New  Testament.  While  this  is 
quite  true,  yet  there  is  a  variety  or  type  of  truth  some- 
what peculiar  to  each  of  the  Epistles,  which  gives  it  a 
character  of  its  own.  It  is  most  fortunate  that  it  is  so. 
A  dead-level  uniformity  in  Scripture  would  be  a 
calamity.  How  tame  and  wearisome  in  that  case  would 
the  Bible  be !  Instead,  with  its  rich  variety  of  form, 
style,  and  general  characteristics  of  individual  writers, 
it  is  one  of  the  most  harmonious  and  interesting  books 
of  the  world. 

Some  phases  of  the  doctrine  of  the  Epistles  may  be 
briefly  noticed : 

I.  Paul.  It  was  given  to  this  Apostle  to  reveal  more 
definitely  and  fully  than  any  other,  God's  plan  of 
redemption ;  to  proclaim  a  Gospel  that  contemplates  all 
men  without  distinction  as  to  national  character ;  to  set 
forth  the  calling,  standing,  and  blessedness  of  believers, 
and  the  true  nature  of  the  Church  of  the  Lord  Jesus 
Christ.  The  other  Apostles  undoubtedly  treat  of  the 
same  high  themes,  but  Paul's  teaching  is  more  com- 
prehensive, systematic,  and  exhaustive.    We  may  sum- 


THE   EPISTLES  69 

marize  his  teachings  as  follows :  (a)  The  lost  condition. 
No  New  Testament  writer  more  fully  or  graphically 
describes  the  wretched  state  into  which  sin  has  plunged 
our  race  than  the  Apostle  to  the  Gentiles.  He  traces 
the  ruin  of  mankind  to  its  source ;  he  finds  in  the  first 
man,  Adam,  the  cause  and  origin  of  all  our  miseries 
and  woes — in  his  sin  and  fall  (Rom.  v:  12-21).  With 
Paul  sin  is  threefold  in  its  nature,  an  act,  a  principle, 
and  a  state.  As  an  act,  it  is  the  violation  of  law,  God's 
law;  as  a  principle,  it  is  hostility  against  God;  as  a 
state,  it  is  the  absence  of  all  true  righteousness.  There 
is  a  suggestive  richness,  a  portentous  wealth,  in  his 
vocabulary  on  this  dark  subject.  He  employs  the 
terms  sin,  sins,  trespass,  transgression,  disobedience, 
offence,  unbelief,  disbelief,  unrighteousness,  iniquity, 
lawlessness,  ungodliness,  enmity,  etc.  These  and  the 
like  epithets  which  he  so  freely  uses  are  descriptive  of 
the  nature,  extent,  deep-seatedness,  and  malignity  of 
sin. 

(b)  The  sovereignty  of  God.  He  dwells  much  on 
the  divine  purposes,  the  foreknowledge,  electing 
grace,  and  infinite  love  of  Him  who  w^ill  in  due  time 
subdue  all  things  to  Himself  through  Jesus  Christ 
our  Lord. 

(c)  Christ's  person  and  ^vork.  Paul  speaks  but 
little  of  the  Saviour's  words,  less  of  His  miracles.  He 
is  occupied  almost  exclusively  with  His  death  and 
resurrection.  In  these  two  mighty  events  he  sees  God's 
all-sufficient  remedy  for  human  sin.  He  turns  all  eyes 
to  the  Cross,  he  points  all  to  the  empty  sepulchre,  bids 
them  see  the  filled  throne.     The  Atonement  of  the 


70        OUTLINE  STUDIES  IN   THE   NEW  TESTAMENT 

Lord  Jesus  Christ  is  the  infinite  remedy  which  God  in 
His  gracious  love  has  provided  for  sinful  men,  and  it 
is  Paul's  supreme  subject,  the  unfailing  source  of  all 
true  peace,  joy,  holiness,  and  bliss  for  all  who  believe. 
By  His  life,  death,  and  resurrection  Christ  has  secured 
for  us  a  perfect  righteousness,  even  the  righteousness 
of  God,  on  the  ground  of  which  God  justifies  every  one 
that  believes,  adopts  him  into  His  family,  names  and 
anoints  him  for  eternal  glory. 

(d)  Eschatology.  Of  the  second  coming  of  the 
Lord,  the  resurrection  of  the  body,  deliverance  of  suf- 
fering creation,  the  final  and  complete  subjection  of  all 
things  to  Christ,  and  everlasting  bliss,  Paul's  Epistles 
are  full  and  explicit. 

2.  Hebrews.  This  Epistle  in  its  contents  and  aim 
stands  apart  from  those  of  Paul,  as  also  from  those 
called  Catholic.  (The  question  of  its  authorship  is  not 
here  raised.  It  is  viewed  only  in  its  relation  to  the 
other  books  belonging  to  the  same  class.)  Hebrews 
deals  almost  exclusively  with  the  deep  significance  of 
ancient  Judaism.  All  the  prominent  features  of  that 
system  are  graphically  reviewed  by  the  writer,  and  at 
his  touch  each  of  them  becomes  instinct  with  life,  and 
glows  with  a  profound  meaning.  The  thoughts  spring 
from  the  heart  of  the  Old  Testament.  The  language  is 
largely  drawn  from  the  books  of  Moses.  The  imagery 
is  taken  bodily  from  the  tabernacle,  the  priesthood,  the 
altar,  and  sacrifices  of  Israel.  The  writer  is  constantly 
finding  the  germs  of  the  New  Testament  dispensation 
in  the  institutions  established  by  Moses.  Under  his 
handling,  "shell  and  husk,  in  which  the  precious  kernel 


THE   EPISTLES  7I 

is  hidden,  fall  away  one  after  another  until  at 
length  the  kernel  itself,  the  Christ,  appears  personally" 
(Herder). 

The  marvelous  correspondence  between  Judaism  and 
Christianity,  as  it  is  developed  in  Hebrews,  is  neither 
accidental  nor  fortuitous.  God  is  the  Author  of  both, 
therefore  the  close  connection  between  them.  The  one 
is  the  shadow,  the  other  the  reality;  the  one  is  the 
picture,  the  other  the  original ;  the  one  is  the  type,  the 
other  the  antitype.  But  Judaism  was  fashioned  to 
prefigure  Christianity,  not  the  latter  the  former.  The 
antitype  is  not  constructed  to  resemble  the  type,  but 
the  type  is  constructed  to  resemble  the  antitype.  It  is 
because  of  the  antitype  that  the  type  is  instituted;  the 
latter  could  not  exist  without  the  former. 

The  great  object  of  the  Hebrews  is  to  show  that 
Judaism  was  not  an  end  in  itself,  that  it  was  a  pro- 
phetic system  that  held  in  it  the  germs  of  future  and 
more  glorious  revelations  of  the  grace  of  God.  An 
ancient  Greek  writer  expresses  the  exact  truth  which 
Hebrews  establishes :  "For  what  is  the  law  ?  It  is  the 
Gospel  proclaimed  beforehand.  And  what  is  the  Gos- 
pel? It  is  the  law  fulfilled."  Christianity  is  more  the 
heir  of  Judaism  than  its  debtor.  This  splendid  Epistle 
puts  us  into  possession  of  the  magnificent  legacy 
bequeathed  us  by  the  past. 

3.  The  Epistles  of  James,  Peter,  and  Jude  may  be 
classed  together,  for  they  deal  with  the  same  general 
topics.  The  phase  of  doctrine  contained  in  them  is  the 
Christian  life.  It  is  the  application  of  redemption  to 
the  relations  and  duties  which  Christians  sustain  to 


"J^        OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

God,  to  one  another,  and  to  the  world.  Christian 
Strangership  and  Hope  form  the  principal  subjects. 
The  Gospel  is  both  a  glorious  fulfillment  and  the  rich- 
est promise.  It  announces  the  finished  redemption  we 
have  in  Christ  our  acceptance  with  God  and  our  son- 
ship.  Hence  these  Epistles  rest  on  the  same  sure  basis 
as  those  of  Paul.  The  doctrine  of  all  is  identical; 
there  is  no  divergence,  much  less  antagonism.  But  the 
Gospel  holds  out  a  gracious  promise  of  final  deliver- 
ance for  believers.  Until  their  redemption  is  complete 
they  are  strangers  and  pilgrims  on  earth,  a  separated 
company  whose  backs  are  to  the  world  and  faces 
towards  Heaven.  Let  them  take  their  place  as  such. 
This  is  the  supreme  teaching  of  these  Epistles. 

(a)  The  Christian  calling  and  standing.  It  is  that 
of  reconciliation,  pardon,  sonship;  therefore  holiness 
of  life  and  walk,  obedience  to  the  Divine  Will,  and 
separation  from  all  that  is  evil  should  distinguish 
believers  from  all  others.  This  is  the  foundation  of 
the  teaching. 

(b)  Conduct  of  Christians  towards  one  another.  It 
is  to  be  that  of  love,  patience,  kindHness,  forgiveness, 
and  helpfulness.  - 

(c)  Relation  of  Christians  to  the  world.  It  is  to  be 
that  of  separation  from  its  ways,  repudiation  of  its 
maxims,  opposition  to  its  spirit,  apprehension  of  its 
doom,  and  earnest  endeavor  to  snatch  as  many  as  pos- 
sible from  its  embrace. 

(d)  Christian  behavior  under  trial  and  persecution. 
The  teaching  on  this  point  is  very  remarkable ;  it  cor- 
relates itself  with  that  of  Christ,  particularly  with  the 


THE   EPISTLES  73 

Sermon  on  the  Mount.  No  other  system  ever  incul- 
cated principles  such  as  does  Christianity,  of  submis- 
sion, patience,  meekness,  non-resistence,  fidelity  and 
blamelessness  when  suffering  wrongfully  and  cause- 
lessly even  unto  death.  Yet  this  is  the  path  marked 
out  for  the  people  of  God  in  all  the  New  Testament, 
and  nowhere  so  urgently  and  potently  as  in  these 
letters. 

(e)  Light  for  the  last  times.  In  all  these  Epistles 
there  is  the  clearest  recognition  of  the  perils  that  then 
beset  the  church — the  heresies,  false  doctrines,  corrupt 
manners,  incipient  apostasy.  They  deplore  the  evils 
then  insidiously  working  in  the  professing  body;  they 
announce  greater  evils  to  come.  They  warn,  entreat, 
denounce.  They  turn  with  intense  longing,  with  a 
yearning  at  once  filled  with  pathos  and  hope,  as  does 
Paul  likewise,  to  the  coming  of  the  Lord  as  the  only 
and  the  all-sufficient  remedy,  as  the  one  blessed  hope. 

4.  The  Epistles  of  John.  Like  the  preceding,  John's 
letters  have  their  individual  characteristics.  The  dom- 
inant thought  in  them  is,  the  life  of  God  imparted  to 
the  children  of  God.  In  his  Gospel  John  tells  how  this 
divine  life  is  exhibited  in  the  person  of  Christ.  In  his 
Epistles  he  shows  how  it  is  imparted  and  how  it  man- 
ifests itself. 

(a)  Eternal  life  is  brought  to  men  by  the  Lord  Jesus 
Christ,  and  it  is  imparted  to  them  by  Him  alone. 

(b)  Union  with  Christ  insures  the  possession  of  this 
life  on  the  part  of  all  believers.  The  bond  of  the 
union  is  faith  and  the  abiding  presence  of  the  Spirit. 

(c)  Union  with  Christ  introduces  us  into  the  posi- 


74        OUTLINE  STUDIES  IN   THE  NEW  TESTAMENT 

tion  of  Children  of  God  and  into  fellowship  with  both 
the  Father  and  the  Son. 

(d)  Eternal  life  reveals  itself  by  our  walking  in  the 
light,  and  by  love. 

(e)  Abiding  in  the  light  and  love  of  God  is  the 
source  of  sanctification.  It  also  enables  us  to  discrim- 
inate the  false  from  the  true,  the  Spirit  of  God  from 
the  spirit  of  evil.    And  it  gives  efficacy  to  our  prayers. 

The  distinctive  mark  of  Paul's  teaching  (and  that  of 
Hebrews)  is  faith;  that  of  James,  Peter,  and  Jude  is 
hope;  that  of  John  is  love; — the  three  supreme  Chris- 
tian graces. 

THE  CHRONOLOGY  OF  THE  EPISTLES 

As  is  well  known,  much  of  Biblical  chronology  is 
involved  in  difficulty  and  obscurity.  Of  much  of  it 
only  approximate  accuracy  can  be  claimed.  Of  some 
of  the  dates  of  the  Epistles  certainty  may  be  affirmed ; 
of  others  only  conjecture  more  or  less  plausible  and 
trustworthy  can  be  advanced.  The  following  dates 
have  the  support  of  such  cautious  students  of  this  diffi- 
cult question  as  Lightfoot  {Paul's  Epistles),  Alford, 
Cook,  Conybeare  and  Howson,  Plummer,  Plumtre,  and 
others : 

Romans,  A.  D.  58,  written  at  Corinth. 

1  Corinthians,  A.  D.  57-58,  written  at  Ephesus. 

2  Corinthians,  A.  D.  57-58,  written  in  Macedonia. 
Galatians,   A.    D.    57-58,    written    at    Ephesus    or 

Corinth. 

Ephesians,  A.  D.  62-63,  written  at  Rome. 


THE   EPISTLES  75 

Philippians,  A.  D.  62-63,  written  at  Rome. 
Colossians,  A.  D.  62-63,  written  at  Rome. 
I   and  2  Thessalonians,  A.  D.   52-53,  written  at 
Corinth. 

1  Timothy,  A.  D.  65-66,  written  at  ?. 

2  Timothy,  A.  D.  67-68,  written  at  Rome. 

Titus,  A.  D.  65-66,  written  at ?. 

Philemon,  A.  D.  62-63,  written  at  Rome. 

Hebrews,  A.  D.  63-69,  written  in  Italy  (  ?) 

James,  A.  D.  44-49,  written  at  Jerusalem.     (The 

earliest  writing,  probably,  of  the  New  Testament.) 

1  Peter,  A.  D.  63-64,  written  at  Babylon  (i  Pet. 
v:i3). 

2  Peter,  A.  D.  63-64,  written  at  Babylon  (?). 

1  John,  A.  D.  90-96,  written  at  Ephesus  ( ?). 

2  and  3  John,  A.  D.  90-96,  written  at  Ephesus  (  ?).* 

*  Turner  (Hast.  Bib.  Die.)  assigns  an  earlier  date,  e.g.  Rom., 
55-56;  I  and  2  Cor.,  55;  Gal.,  53-55;  Captivity  Epis.,  59-61. 
But  McClymont  (same  work)  nearly  as  above. 


THE  EPISTLE  TO  THE  ROMANS 

Romans  stands  at  the  head  of  all  Paul's  Epistles,  not 
because  it  is  the  first  in  the  order  of  time,  for  five  were 
written  before  it,  viz.,  i  and  2  Thessalonians,  Gala- 
tians,  I  and  2  Corinthians ;  but  because  of  the  nature 
of  its  contents.  It  is  an  inspired  exposition  of  the  Plan 
of  Redemption.  It  treats  in  a  systematic  and  doctrinal 
way  of  man's  relations  with  God.  It  proves  that 
Judaism  with  its  legal  observances  cannot  meet  the 
deepest  wants  of  the  human  heart,  it  cannot  secure 
right  relations  with  God  or  a  right  character;  much 
less  can  heathenism  with  its  gross,  materialistic  nature 
worship;  that  deliverance  from  the  guilt  and  power  of 
sin  is  obtained  alone  through  the  righteousness  of  God 
revealed  in  the  Gospel  of  His  Son,  Jesus  Christ. 
Accordingly,  it  deals  with  the  fundamental  principles 
of  Christianity,  with  its  essence.  Therefore  it  is  uni- 
versal in  its  scope.  While  written  to  the  Roman  Chris- 
tians of  the  Apostle's  day,  it  does  not  belong  to  them  in 
any  narrow  or  exclusive  sense  any  more  than  the  Gos- 
pel of  Luke  or  the  Acts  can  be  limited  to  Theophilus, 
to  whom  these  books  were  specially  addressed.  It 
belongs  to  all  Christians  and  to  all  time. 

I.  The  origin  of  the  Church  at  Rome  is  involved  in 
obscurity.    The  Romanish  tradition  that  it  was  founded 

76 


THE   EPISTLE  TO  THE   ROMANS  *]*] 

by  Peter  during  the  reign  of  Claudius,  A.  D.  41-42,  is 
destitute  of  any  historical  basis  and  is  contradicted  by 
Acts  XV,  Gal.  ii :  II.    It  is  clear  from  internal  evidence 
that  when  Paul  addressed  this  Epistle  to  the  Romans 
no  Apostle  had  visited  the  imperial  city,  and  this  wasj 
more  than  fifteen  years  subsequent  to  the  alleged  date. 
One  thing  is  certain,  the  church  at  Rome  was  not 
planted  by  an  Apostle.    When  this  Epistle  was  written 
the  church  had  become  widely  known,  its  faith  was 
spoken  of  throughout  the  whole  world  (i:  8) ;  hence  it 
must  have  been  in  existence  for  some  time.     "The 
sentiment  that  guided  Paul  in  choosing  his  fields  of 
labor  (Rom.  xv:2o)  precludes  the  belief  that  Peter 
had   been   at   Rome  before   him"    (Stifler).     "It   is 
equally  clear  that  no  other  Apostle  was  the  founder" 
(Lightfoot).    Among  those  who  heard  the  Word  on 
the  day  of  Pentecost   (Acts  ii)   were  "strangers  of 
Rome."    It  has  been  conjectured  that  these  "sojourn- 
ers" returned  to  the  capital  and  preached  the  Gospel 
to  their  countrymen,  and  that  God  owned  their  testi- 
mony to  the  conversion  of  souls,  and  so  the  organiza- 
tion of  the  church  ensued.    But  the  door  was  opened 
to  the  Gentiles  at  the  time  of  Peter's  memorable  visit 
to  Cornelius  (Acts  x)  some  years  after  Pentecost;  yet 
the  majority  of  Roman  Christians  were  of  Gentile 
extraction.    The  guess  that  some  from  the  household 
of  Cornelius  (Acts  x).  first  carried  the  Gospel  to  Rome 
may  be  as  near  the  mark  as  any  other  where  all  is  con- 
jecture.   Paul  had  long  cherished  the  purpose  to  visit 
these  believers,  but  something  prevented  him  (i:  13). 
The  hindrance  was  providential,     God  foresaw  the 


78        OUTLINE  STUDIES  IN   THE   NEW  TESTAMENT 

arrogant  pretensions  this  church  would  one  day  put 
forward  in  the  name  of  the  Apostles,  particularly  of 
Peter.  He  foreknew  the  supremacy  over  all  the 
churches  it  would  assert,  and  the  blasphemous  claims 
and  names  its  head,  the  Pope,  would  arrogate  to  him- 
self, and  to  smite  its  ungodly  ambition  and  forestall 
its  proud  claims  God  took  care  that  at  the  very  out- 
set no  Apostle  should  be  employed  in  gathering  and 
founding  it.  Humble  instruments  He  used  for  this 
purpose ;  men  whose  names  are  utterly  unknown. 

2.  The  author,  Paul.  In  no  other  Epistle,  save  per- 
haps Galatians  (i:i),  does  he  place  his  Apostleship 
on  more  positive  and  formal  ground  than  in  this.  He 
describes  himself  (i:  i)  as  a  servant  of  Jesus  Christ, 
a  term  that  sometimes  in  the  Old  Testament  denotes 
men  who  received  direct  commands  from  God;  as  a 
called  Apostle,  i.  e.,  an  Apostle  by  His  call  (Acts 
xxvi:i6-i8);  as  separated  unto  the  Gospel  of  God. 
The  word  for  "separate"  occurs  ten  times  in  the  New 
Testament,  and  in  seven  it  designates  a  divine  act 
(comp.  Gal.  i:  15).  He  thus  speaks  of  his  Apostolic 
authority  because  he  had  no  claim  on  the  Romans  in 
virtue  of  his  labors.  He  had  never  seen  Rome.  He 
was  none  the  less  their  Apostle,  for  he  was  the  Apostle 
of  the  Gentiles.  The  Epistle  was  probably  written 
from  Corinth,  A.  D.  58. 

As  the  office  of  Apostle  was  extraordinary,  we  would 
naturally  expect  to  find  a  description  of  its  powers  and 
functions,  and  of  the  qualifications  required  of  those 
who  filled  it.  These  are  detailed  in  the  Scriptures,  and 
may  be  briefly  mentioned :  An  Apostle  was  one  who — 


THE   EPISTLE   TO  THE   ROMANS  79 

(a)  Had  seen  the  Lord  (i  Cor.  ix:  i). 

(b)  Was  a  witness  of  His  resurrection  (Acts  i :  22 ; 
I  Cor.  XV :  15). 

(c)  Received  his  commission  from  the  lips  of  Christ 
(Gal.  i:i). 

(d)  Enjoyed  a  special  inspiration  (John  xiv:26; 
xvi:  13;  Gal.  i:  13,  14;  i  Thess.  xi;  xiii). 

(e)  Was  endowed  with  miraculous  powers  (2  Cor. 
xii:  12). 

(f)  Under  Christ  founded  the  Church  (i  Cor. 
iii:  10,  II ;  Eph.  ii:2o). 

(g)  Exercised  supreme  authority  (John  xx:22,  23; 
I  Cor.  v:4,  5;  2  Pet.  iii:  2). 

3.  Analysis.  Romans  lends  itself  more  readily  to 
analysis  than  is  always  the  case  with  Paul's  Epistles. 
There  are  four  main  divisions  and  many  subordinate 
sections. 

Main  divisions: 

I.  The  Introduction   (i  11-15). 
II.  The  Doctrinal  (i:i6 — xi:36). 

III.  The  Practical  (xii — xv:i3). 

IV.  Personal  matters  and  salutations   (xv:i4 — 

xvi). 
It  will  be  observed  that  Parts  I  and  IV  are  similar. 
Both  have  to  do  with  personal  explanations  and  greet- 
ings. It  is  quite  otherwise  with  Part  II.  This  sec- 
tion, which  embraces  the  great  body  of  the  Epistle, 
contains  an  elaborate  and  profound  discussion  of  the 
Gospel  of  the  grace  of  God.  It  is  a  systematic  and 
inspired  exposition  of  the  plan  of  redemption.  It  pre- 
sents with  unparalleled  clearness  and  power  the  central 


80        OUTLINE   STUDIES  IN  THE  NEW  TESTAMENT 

doctrine  of  gratuitous  justification  through  faith  in  the 
Lord  Jesus  Christ;  its  necessity,  nature,  appHcation, 
and  effects.  It  deals  with  the  question  of  human  sin, 
law,  condemnation,  reconciliation,  sanctification ;  with 
Israel's  fall  and  future  restoration  to  God.  It  discusses 
God's  sovereignty  and  man's  responsibility,  and  the 
ultimate  issue  of  Christ's  work  of  redemption.  Be- 
cause of  its  vast  sweep,  its  immense  range,  the  Epistle 
has  been  described  as  "the  chief  part  of  the  New  Tes- 
tament, and  the  perfect  Gospel"  (Luther)  ;  *'the  most 
profound  work  in  existence"  (Coleridge)  ;  "the  cathe- 
dral of  the  Christian  faith"  (Godet). 
I.  The  Introduction   (i:i-i5). 

1.  The  address  (vs.  1-7). 

2.  Thanksgiving  and  prayer  (vs.  8-12). 

3.  Desire  to  proclaim  the  Gospel  at  Rome  (vs. 

13-15)- 
IL  The  Doctrinal  (i:  i6-xi). 

1.  The  theme  or  proposition  (i:  16,  17). 

2.  Development  of  the  theme  (i:  18 — iv). 

a.  Negative  argument  ( i :  18 — iii :  20)  .N  f  E  t>     of 

(i)  The  Gentile  without  righteousness 
(i:  18-32). 

(2)  The  Jew  devoid  of  righteousness 
(ii— iii:  18). 

(3)  The  conclusion  (iii:  19,  20). 

b.  The  positive  argument  (iii:  21 — iv). 

(i)  Righteousness    of    God    revealed 

(iii:  21-23). 
(2)  Justification  by  faith  through  God's 

righteousness  (iii :  24-26). 


THE   EPISTLE  TO  THE   ROMANS  8l 

(3)  Works  no  part  of  justification 
(iii:  27-31). 

(4)  Free  justification  illustrated  and 
proved  by  the  case  of  Abraham 
(iv). 

3.  Blessed  results  of  justification  by  faith  (v). 

a.  Its  gracious  fruits  (v:  1-5). 

b.  Its  well-grounded  assurance  (v:6-ii). 

c.  Contrast  and  comparison  between  stand- 

ing in  Adam  and   standing  in   Christ 
(v:  12-21). 

4.  The  moral  consequences  of  justification  by 

faith  (vi). 

a.  Free  justification  no  license  to  sin   (vi: 

i-ii). 

b.  Free  justification  a  mighty  incentive  to 

holiness  (vi:  12-23). 

5.  The  believer  and  law  as  touching  sanctification 

(vii). 

a.  Deliverance  from  law  as  a  condition  of 

life  (vii:  1-6). 

b.  Character  and  action  of  law  (vii:  7-13). 

c.  Struggle  for  sanctification  through  law- 

keeping  (vii:  14-25). 

6.  Blessed  condition  and  assured  hope  of  those 

in  Christ  (viii). 

a.  Victory  over  the  condemnation  and  power 

of  sin  (viii:  1-4). 

b.  The  old  life  and  the  new — flesh  and  spirit 

(viii:  5-13). 

c.  Sonship  and  heirship  (viii:  14-25). 


82       OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

d.  Efficient  help  of  the  Spirit  (viii  126-28). 

e.  Divine  ground   for  assured  hope   (viii: 

29»  30)- 

f.  Defiant  challenge  (viii:  31-37). 
^   g.  No  separation  (viii :  38,  39). 

7.  Reconciliation  of  the  universal  offer  of  salva- 
tion with  the  distinctive  promises  made  to 
Israel  (ix — xi). 

*  a.  Paul's  "  profound  sorrow  for  Israel 
(ix:i-5). 

b.  God's  promise  has  not  failed  (ix:6-i8). 

c.  His   justice  and  mercy  vindicated    (ix: 

19-29). 

(i)  It  is  presumptuous  to  arraign  God 
(vs.  19-21). 

(2)  His  sovereignty  is  righteous   (vs. 
22-24)  • 

(3)  A  remnant  to  be  saved  (vs.  25-29). 

d.  The  paradox  explained  (ix  130-33). 
€!.  The  cause  of  Israel's  fall,  unbeHef  (x). 

(i)  Moses  taught  the  doctrine  of  faith 

(x:i-5). 

(2)  Faith  the  opposite   of  works,  or 
creature  merit  (x:6-io). 

(3)  Promise  holds  good  for  both  Jew 
and  Gentile    (ix:33;  x:ii-i5). 

(4)  Israel's    rejection    announced    by 
Moses  and  Isaiah  (x:  16-21) 

f.  The  chosen  people  are   not  totally  nor 
finally  cast  off  (xi). 


THE   EPISTLE   TO  THE   ROMANS  83 

(i)  Their    rejection    not    total     (xi: 

i-io). 
(2)  Their  rejection  not  final   (xi:ii- 

36).  _ 

III.  The  practical  Application   (xii — xv:i3). 

1.  Various  duties  illustrated  and  enforced  (xii, 

xiii). 

2.  Forbearance  and  love  among  Christians  en- 

joined   (xiv — xv:i3). 

IV.  The  Valedictory  (xv:  14 — xvi). 

a.  Personal  matters  (xv:  14-33). 

b.  Greetings  and  doxology  (xvi). 

In  the  Introduction  the  Apostle  conforms  to  the 
usage  of  his  times,  and  begins  his  message  with  his 
own  name.  We  append  ours  to  our  letters ;  the  writers 
of  the  Epistles  insert  theirs  at  the  opening.  Note- 
worthy is  everything  in  this  Introduction,  but  particu- 
larly some  of  the  statements.  For  example,  Christ 
was  made  (or  born)  of  the  seed  of  David.  He  was 
the  lineal  descendant  of  Israel's  greatest  king,  to  whom 
the  Lord  promised  a  Son  who  should  reign  as  no  mere 
human  sovereign  ever  reigns,  who  should  be  at  once 
David's  Lord  and  David's  Son  (Ps.  cx:i;  Matt, 
xxii:  42-45).  But  our  Lord  Jesus  was  not  made  (or 
born)  the  Son  of  God — that  He  could  never  be  in  the 
same  sense  in  which  He  was  David's  Son;  He  was 
declared  (or  defined)  to  be  the  Son  of  God  by  His 
resurrection  from  the  dead.  It  is  concerning  this 
glorious  One  Paul  writes. 

Another  is,  the  title  which  he  gives  those  whom  he 
addresses:    "God's  beloved  ones,"  near  to  Him,  dear 


84        OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

to  Him,  saved  and  kept  by  Him,  and  to  be  brought  at 
length  into  His  glory  to  dwell  with  Him  forever; 
*'Saints,"  separated  unto  God  as  His  very  own,  and 
sanctified  by  His  Spirit  and  grace,  and  so  made  fit  for 
His  holy  presence. 

The  greatest  of  the  Apostles  confesses  himself  to  be 
a  "debtor."  Nothing  is  more  free  than  the  message  of 
the  Gospel.  But  nothing  lays  so  commanding  a  grasp 
on  our  life  and  our  devotion  as  does  the  Gospel.  "I  am 
a  debtor;"  "I  am  ready;"  "I  am  not  ashamed." 
What  wealth  of  significance,  of  responsibility,  of  con- 
viction, and  of  courage  are  in  these  three  little  phrases ! 

But  we  now  turn  to  the  doctrinal  portion  of  this 
marvelous  Scripture. 

II.  DOCTRINAL  (i :  i6-xi) 

I.  The  theme  or  proposition  (chap,  i:  i6,  17)  :  "For 
I  am  not  ashamed  of  the  Gospel  of  Christ,  for  it  is  the 
power  of  God  unto  salvation,  to  every  one  that  be- 
lieveth;  to  the  Jew  first,  and  also  to  the  Greek.  For 
therein  is  the  righteousness  of  God  revealed  from  faith 
to  faith:  as  it  is  written,  The  just  shall  live  by  faith." 
These  verses  state  the  subject  of  the  doctrinal  section, 
which,  briefly,  is  this  :  God's  method  of  saving  sinners. 
The  Gospel  is  the  power  of  God  unto  salvation  to  both 
divisions  of  the  human  race  because  it  reveals  a  right- 
eousness on  the  ground  of  which  God  justifies  the 
believer  in  Christ,  be  he  Jew  or  Gentile.  Inasmuch  as 
the  Gospel  reveals  a  divine  righteousness  adapted  alike 
to  the  need  of  the  Jewish  and  heathen  world,  Paul  was 


THE   EPISTLE  TO   THE   ROMANS  85 

not  ashamed  of  it.  In  its  contents  and  message  there 
is  a  grandeur,  a  power,  to  lift  the  herald  of  it  above 
all  fear  and  all  shame.  It  was  his  supreme  joy  to  pro- 
claim it  in  the  world's  great  centers  of  influence.  Even 
in  the  imperial  city,  the  world  capital,  he  would  gladly 
preach  it. 

2.  Development  of  the  theme  (i:i8 — iv).  It  is 
unfolded  by  a  course  of  argumentation  of  the  most 
conclusive  kind,  and  in  both  a  negative  and  positive 
form. 

a.  Negative  argument — (i)  the  Gentile  (i:  18-32). 
The  Apostle  proves  beyond  doubt  or  cavil  that  the 
heathen  are  destitute  of  righteousness.  The  picture 
he  draws  of  the  moral  condition  of  the  Gentile  world 
is  frightful.  Without  a  written  revelation  it  was 
unbridled  sin ;  with  philosophy,  it  was  recognizing  evil, 
but  committing  it,  and  powerless  even  to  restrain  it. 
Greek  and  Roman  literature  fully  corroborate  this 
tremendous  indictment  of  the  pre-Christian  nations. 
The  remains  of  Pompeii  (buried  by  an  eruption  of 
Vesuvius,  A.  D.  79)  confirm  Paul's  charges  with  hor- 
rible accuracy.  Heathen  countries  bear  witness  to  the 
truth  of  the  charges  to-day.  Observe  the  progress  in 
sin  of  these  apostates,  and  the  corresponding  infliction 
of  punishment  (vs.  21-32).  The  gradation  and 
degradation  are  marked  by  three  stages:  low,  lower, 
lowest.  The  first  stage  in  their  departure  from  God 
is  idolatry  (v.  23),  which  begins  with  the  image  of 
man  and  descends  to  the  lowest  form  of  bestial  life, 
e.g.,  the  frog,  the  beetle,  and  the  snake.  Serpent  wor- 
ship  prevailed   once   almost   universally.     They   ex- 


86        OUTLINE   STUDIES  IN   THE   NEW  TESTAMENT 

changed  the  truth  of  God  for  a  lie  (v.  25),  a  deeper 
apostasy  than  that  of  v.  23 ;  refused  to  retain  God  in 
their  knowledge,  as  if  He  were  unworthy  of  their 
notice  (v.  28).  This  is  the  lowest  stage  reached ;  below 
it  is  not  a  lower  save  perdition,  its  inevitable  doom. 
The  punishment  is  likewise  marked  by  three  stages: 
"God  gave  them  up"  (v.  24) ;  "God  gave  them  up" 
(26)  ;  "God  gave  them  up"  (28).  Sin  is  punished  by 
sin.  "The  deep  shame  of  the  heathen  is  a  divinely 
ordained  result  of  their  idolatry"  (Beet). 

(2)  The  Jew  (chaps,  ii — iii:  18).  Paul  next  proves 
that  the  Jew,  with  all  his  privileges  and  pretensions,  is 
destitute  of  the  righteousness  which  avails  for  justi- 
fication before  God.  Under  law  it  was  breaking  the 
law,  while  boasting  of  its  possession,  and  dishonoring 
Him  who  gave  it.  The  arraignment  of  the  Jew  is  no 
less  terrible  than  the  Gentile.  Both  are  alike  guilty,  for 
both  are  under  the  power  of  sin.  A  just  sentence 
dooms  them  both  to  suffer  the  penalty  the  law  demands. 

(3)  The  conclusion  (iii:  19,  20).  It  is  twofold: 
first,  the  whole  world  brought  under  the  judgment  of 
God;  second,  impossibility  of  the  sinner's  securing 
justification  by  law-observance;  for  "by  the  law  is 
the  knowledge  of  sin." 

b.  Positive  argument  (iii:  21 — iv).  The  Apostle 
returns  to  his  thesis,  and  with  so  much  the  more  evi- 
dence of  its  urgent  necessity,  affirms  that  now  the 
righteousness  of  God  meets  the  deep  need  of  Jew  and 
Gentile — the  righteousness  which  the  Gospel  reveals 
and  which  is  unto  every  one  that  believeth,  no  matter 
who  he  is,  or  what  he  has  done. 


THE  EPISTLE  TO  THE  ROMANS  87 

(i)  "The  righteousness  of  God."  What  is  it? 
Obviously,  it  is  most  important  to  understand  what  the 
Spirit  of  God  intends  by  His  use  of  this  phrase,  for  it 
is  the  key  to  the  power  and  blessedness  of  the  Gospel. 
It  was  because  it  revealed  this  divine  righteousness 
that  Paul  was  not  ashamed  of  it ;  for  it  is  precisely  this 
God  requires,  and  sinful  men  need. 

(a)  It  is  not  the  divine  attribute  of  Justice.  Some- 
times the  phrase  "righteousness  of  God"  has  this  mean- 
ing, as  in  iii :  5,  25,  26;  but  iii :  21,  22 ;  iv:  6,  11 ;  2  Cor. 
v:2i;  Phil,  iii  19,  show  beyond  all  question  that  it  is 
distinct  from  Justice,  must  not  be  confounded  with 
Justice,  while  it  is  nowise  contrary  thereto,  but  in  har- 
mony with  it.  Besides,  if  the  phrase  mean  the  divine 
attribute,  how  could  Paul  long  to  preach  the  revelation 
of  it  contained  in  the  Gospel?  Why  should  he  say  he 
is  not  ashamed  of  the  Gospel  because  it  reveals  this 
Justice  ?  Justice  can  only  condemn  the  guilty,  proclaim 
wrath  against  the  sinner,  consign  him  to  punishment. 
That  surely  is  no  glad  tidings  and  good  news. 

(b)  It  is  not  inherent.  The  righteousness  of  God  is 
never  represented  in  Scripture  as  something  wrought 
in  the  sinner  by  the  grace  and  Spirit  of  God — the 
implantation  of  the  principle  of  grace  in  the  heart,  nor 
even  the  new  nature.  If  the  righteousness  of  God 
means,  partly  a  work  of  grace  by  the  Spirit  in  the  soul, 
partly  a  work  of  the  sinner  co-operating  with  grace, 
then  the  Reformation  was  a  mistake  and  a  blunder, 
and  we  ought  to  return  to  Romanism,  for  this  is  the 
one  supreme  point  of  difference  touching  the  ground 
and  nature  of  justification  between  Romanism  and 


88        OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

Protestantism.  Rather,  righteousness  of  God  is  set 
forth  as  something  objective  to  us,  reckoned  to  us,  set 
to  our  account,  therefore  not  an  internal  work.  Sim- 
ultaneously with  justification  is  regeneration  and  initial 
sanctification,  and  this  is  imparted  righteousness.  But 
the  righteousness  of  God  is  reckoned  to  him  who  be- 
lieves and  receives  Christ  as  his  Saviour,  just  as  he  is, 
a  sinner.  Note  the  far-reaching  words  of  iii :  22 — 
*^unto  and  upon"  (I  believe  the  preponderance  of 
evidence  is  in  favor  of  retaining  both  prepositions) — 
it  is  unto  us  in  the  offer  of  the  Gospel,  it  is  upon  us 
when  we  believe  and  accept. 

(c)  It  is  called  "the  righteousness  of  God"  because 
it  is  of  His  procuring  and  providing.  The  phrase 
literally  means  (I  have  no  doubt)  "righteousness  from 
God."  He  devised  it,  wrought  it  out  in  the  person  of 
His  Son,  and  now  offers  it  to  us  on  the  simple  ground 
of  faith,  acceptance,  without  money  and  without  price. 

(d)  It  is  the  all-sufficient  ground  of  our  justification 
(iii :  21-26 ;  iv :  1-8 ;  x :  i-io) . 

(e)  Definition:  It  is  the  sum-total  of  all  that  God 
commands,  demands,  approves,  and  provides  (iii:  21, 
22;  2  Cor.  v:2i).  William  Cunningham's  definition 
of  the  phrase  is  very  suggestive:  "The  righteousness 
of  God  is  that  righteousness  which  God's  righteous- 
ness requires  Him  to  require." 

(f)  It  is  found  in  Jesus  Christ  (x:4;  Phil.  111:9). 

(g)  It  is  received  by  faith  alone  (iii:  22;  iv  123-25; 
Phil,  iii: 9). 

This  divine  righteousness  provided  by  God  in  His 
Son  Jesus  our  Lord  and  revealed  and  offered  in  the 


THE   EPISTLE   TO   THE   ROMANS  89 

Gospel  to  every  one  that  believeth,  meets  all  God's 
requirements  on  us,  and  all  our  deep  needs.  It  satis- 
fies the  law  and  justice  of  God;  it  secures  the  justifica- 
tion of  the  believing  sinner,  and  his  reconciliation  with 
God,  and  it  entitles  the  justified  man  to  all  the  rights 
and  privileges  of  a  child  of  God.  No  wonder  Paul 
was  not  ashamed  of  such  a  Gospel ! 

(4)  Faith  in  this  divine  righteousness  as  the  ground 
of  our  justification  is  illustrated  and  proved  by  an 
appeal  to  the  case  of  Abraham  (iv).  The  father  of 
the  faithful  was  righteous  before  God.  But  how? 
Not  by  his  works,  nor  by  the  rite  of  circumcision  which 
he  received,  for  his  justification  occurred  before  his 
circumcision.  It  was  by  his  faith  in  the  word  and 
promise  of  God.  This  is  shown  by  the  fact  that  right- 
eousness was  reckoned,  counted,  imputed  to  him  with- 
out (apart  from)  works.  Eleven  times  this  term 
occurs  in  the  chapter,  and  it  proves  that  the  righteous- 
ness on  the  ground  of  which  Abraham  was  justified 
was  not  wrought  nor  earned  by  him,  but  freely  given 
him  of  God  and  received  by  faith.  The  expression, 
"to  reckon,"  "to  put  to  one's  account,"  is  technical,  the 
equivalent  of  God's  act  of  justification.  Cremer's 
definition  Is,  "that  is  transferred  to  the  ^person  and 
imputed  to  him  which  in  and  for  itself  does  not  belong 
to  him"  {Bib.  Lex.).  It  was  not  Abraham's  faith  con- 
sidered as  a  work  that  justified  him,  for  Paul's  argu- 
ment is  levelled  against  works  of  every  sort  as  a  ground 
of  justification.  It  was  his  heart-belief  in  the  Lord's 
word  of  promise  of  a  son  and  seed,  so  comprehensive 
as  to  embrace  the  Redeemer  Himself  (Gal.  iii:  6,  i6). 


90        OUTLINE  STUDIES  IN   THE  NEW  TESTAMENT 

There  is  no  merit  in  believing  God.  Had  God's 
promise  been  suspended  on  legal  obedience  of  any  kind, 
faith  would  have  been  invaUdated,  and  the  promise 
itself  forever  forfeited.  But  it  is  of  faith  that  it  may- 
be by  grace ;  therefore  the  promise  is  secure  to  all  who, 
like  Abraham,  believe  God.  Paul's  great  exposition 
reaches  its  climax  with  a  ringing  word  of  triumphant 
assurance, — righteousness  shall  be  imputed  unto  all 
who  believe  on  the  Raiser-up  of  Jesus  our  Lord  from 
the  dead.  The  phrase  "shall  be  imputed"  is  not  the 
simple  future ;  it  expresses  both  purpose  and  certainty, 
e.  g.,  "sure  to  be  reckoned."  And  the  certainty  lies 
in  the  transcendant  fact  that  Christ  was  delivered  up, 
and  raised  up;  delivered  up  to  atone  for  our  sins  and 
secure  our  pardon;  raised  up  for  our  justification. 
Without  His  resurrection  Christ's  grave  would  be  the 
grave  of  our  hopes. 

3.  The  precious  fruits  of  justification  (v:i-ii). 
The  first  of  these  mentioned  by  the  Apostle  is,  peace 
with  God  (v.  i).  This  is  not  so  much  a  subjective 
experience,  a  comfortable  frame  of  mind,  as  a  state 
into  which  justification  introduces  the  believer.  It  is 
the  relation  of  peace  between  the  believing  sinner  and 
God  that  is  meant.  Nor  is  it  a  mere  truce,  a  sort  of 
armistice,  but  a  permanent  and  abiding  relation,  "we 
have  peace  with  God."*    It  includes  peace  on  the  part 

*We  prefer  the  King  James'  reading  to  the  Revision,  "let 
us  have  peace,"  although  the  latter  is  supported  strongly  by 
the  ancient  authorities.  The  Amer.  Comm.  follow  the  A.V., 
"we  have  peace."  The  difference  between  the  two  is  only 
that  of  the  long  and  short  o.  That  the  exchange  of  the  one 
letter  for  the  other  by  transcribers  often  happened  is  well 


THE   EPISTLE   TO  THE   ROMANS  9I 

of  God  towards  us,  peace  on  our  part  towards  God, 
and  hence  peace  in  the  conscience.  "The  effect  of 
righteousness,  quietness  and  assurance  forever"  (Isa. 
xxxii:  17). 

The  second  is,  introduction  into  and  establishment  in 
this  grace  wherein  we  stand  (v.  2).  So  the  term 
access  denotes.  It  is  the  place  of  justification  that  is 
meant — the  place  where  rich,  free  grace  meets  us  up 
to  the  full  measure  of  all  our  need.  Through  the  com- 
pleted work  of  the  Redeemer  we  have  liberty  of 
approach  into  God's  presence,  and  are  made  welcome 
there.  Nay,  more,  we  are  even  established  there, 
made  to  stand  before  Him  as  those  who  are  reconciled 
and  saved. 

The  third,  joy  in  hope  of  the  coming  glory  (v.  2). 
The  joy  springs  from  the  assured  hope  of  a  glorious 
future,  and  is  distinctly  the  Christian's  heritage.  It 
is  rarely  found  in  any  other,  if  indeed  ever.  "No 
hope"  is  the  characteristic  description  of  the  Christless 
(Eph.  ii :  12 ;  i  Thess.  iv :  13) .    Of  all  men  the  believer 

known  (Scrivener's  Intro.).  The  objections  to  the  hortatory 
form,  "let  us  have  peace"  are  (i)  its  inappropriateness.  This 
is  not  the  place  for  exhortation,  for  the  Apostle's  argument  is 
not  concluded.  (2)  The  form,  "let  us  have  peace,"  if  once 
occurring,  would  be  retained  because  the  doctrine  of  justifi- 
cation was  early  obscured,  and  this  form  is  not  so  confident  as 
the  other  (Riddle).  (3)  It  seems  to  imply  that  the  justified 
do  not  necessarily  have  peace  with  God ;  i.e.  it  seems  to  con- 
found the  state  with  the  subjective  experience,  or  rather  sub- 
stitutes the  latter  for  the  former,  and  so  misses  the  very  point 
Paul  is  pressing,  viz.,  that  the  justified  are  now  in  the  relation 
of  peace  with  God.  (4)  It  seems  to  imply  that  there  may  be 
some  other  way  of  peace  with  God  than  through  our  Lord 
Jesus  Christ. 


92        OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

should  be  the  most  happy  and  joyful.    He  is  at  peace 
with  God  now,  he  shall  enjoy  Him  forever. 

The  fourth,  joy  in  tribulation  (vs.  3-5).  Paul  is 
careful  not  to  confound  the  pain  of  affliction  with  its 
results.  In  suffering  itself  there  is  no  joy  nor  strength. 
It  lies  only  in  what  it  leads  to,  its  sanctified  results. 
Hence  the  verb  he  uses  literally  is  works  out  (Phil, 
ii:  12)  ;  tribulation  works  out  patient  endurance.  This 
now  becomes  a  cause  and  works  out  approval,  i.  e.,  the 
sweet  proof  of  the  soundness  of  our  faith,  and  hence 
the  consciousness  that  we  are  the  children  of  God,  and 
that  He  deals  with  us  as  sons  (Heb.  xii:  7;  i  Pet.  i:  7). 
And  now  experimental  proof  becomes  a  cause  and 
works  out  hope.  Thus  we  swing  round  to  hope  once 
more  (v.  2),  but  with  this  marvelous  addition,  that 
we  now  know  by  actual  test  and  trial  that  we  belong 
to  God ;  and  so  this  hope  begotten  out  of  a  process  of 
experimentation  can  never  shame  us  by  proving  false, 
for  the  love  that  God  bears  to  us  is  attested  by  the  Holy 
Spirit  who  has  been  poured  into  our  hearts.  The  proc- 
ess issues  in  the  conscious  knowledge  and  assurance 
of  our  sonship. 

Fifth,  assurance  of  God's  love  made  doubly  sure 
(vs.  6-9).  When  we  were  helpless,  godless  sinners, 
unworthy  His  favor,  God  gave  His  Son  for  our  re- 
demption. If,  therefore,  He  then  loved  us,  how  much 
surer  of  His  love  must  we  be  now  that  we  believe  in 
Christ,  and  have  been  justified  by  His  blood? 

Sixth,  assurance  of  salvation  by  the  death  and  life 
of  Christ  (v.  10).  There  are  four  descriptive  epithets 
in  this   section   (vs.  6-10),  viz.,  "without  strength," 


THE    EPISTLE    TO   THE   ROMANS  93 

"ungodly,"  "sinners/'  "enemies."  The  argument  is, 
if  when  we  were  not  strong  but  powerless,  not  pious 
but  ungodly,  not  righteous  but  wicked,  not  friends  but 
enemies — ^if  when  in  this  pitiable,  lost  condition, 
Christ's  death  saved  us,  we  may  be  perfectly  sure  that 
being  reconciled  and  friends  with  God  our  salvation  is 
absolutely  certain. 

Seventh,  joy  in  God  (v.  ii).  We  rejoice  not  alone 
in  His  grace,  but  in  Himself.  Such  are  the  seven  mag- 
nificent results  of  justification  by  faith  in  the  Lord 
Jesus  Christ,  which  the  Spirit  writes  down  for  our 
comfort  and  hope. 

c.  The  comparison  and  contrast  between  Adam  and 
Christ  (v:  12-21).  This  is  one  of  the  profoundest  por- 
tions of  the  Epistle.  It  is  one  also  about  the  meaning 
of  which  controversy  has  raged  for  centuries.  Every 
clause,  almost  every  word,  represents  a  theological  bat- 
tlefield. Nothing  short  of  a  careful  exegesis  of  its 
phrases  and  terms  would  suffice  to  set  forth  its  depth. 
Only  the  briefest  outline  of  what  is  conceived  to  be  its 
teaching  is  here  attempted. 

Paul  treats  of  two  representative  men,  Adam  the 
first  man  and  Christ  the  second  Man.  Each  sustains 
a  vital  relation  to  those  w^ho  are  united  with  him.  The 
destinies  of  mankind  are  bound  up  with  these  two  men. 
Say  what  we  will  about  it,  deny  and  scoff  at  it  as  we 
may,  our  dislike  and  denunciation  do  not  alter  the  fact. 
Humanity  constitutes  an  organic  unity.  We  are  a 
race;  we  are  not  separate  entities,  each  independent  of 
the  other,  each  disconnected  from  the  other.  That 
may  be  true  of  angels,  it  is  not  true  of  mankind.    We 


94        OUTLINE   STUDIES   IN   THE  NEW  TESTAMENT 

are  lineal  descendants  of  the  first  human  pair,  the 
inheritors  of  the  sin  and  death  which  their  disobedi- 
ence brought  into  the  world.  God  in  His  infinite  good- 
ness and  mercy  has  given  us  a  second  Adam  with  whom 
we  may  become  united,  and  in  whom  we  recover  all 
we  lost  in  the  first  Adam,  and  far  more.  Two  tremen- 
dous statements  are  in  this  section :  first,  universal  sin 
and  death  in  humanity  are  the  direct  result  of  Adam's 
trespass  (vs.  12-14) »  second,  the  gracious  gift  of  God 
in  Jesus  Christ  more  than  offsets  the  disaster  of 
Adam's  sin  (vs.  15-21).  The  parallel  and  contrast 
between  the  two  may  be  traced  as  follows :  (a)  Sin  and 
death  came  by  the  first  man;  righteousness  and  Hfe 
came  by  the  second  Man.  (b)  By  the  trespass  of  the  one 
the  many  died ;  the  grace  and  gift  of  God  by  the  Other 
abounds  to  the  many,  (c)  By  the  one  offence  of  the 
one  condemnation  came  to  all ;  by  the  one  act  of  right- 
eousness of  the  Other  the  free  gift  of  justification  from 
many  offences  came  to  all.  (d)  Through  the  disobedi- 
ence of  the  one  the  many  were  constituted  sinners; 
through  the  obedience  of  the  Other  the  many  shall  be 
constituted  righteous.  (e)  Through  the  one  sin 
abounded;  through  the  Other  grace  superabounded. 
(f)  By  the  trespass  of  the  one  sin  reigns  like  a  relent- 
less despot  unto  death ;  by  the  Other  grace  shall  reign 
like  a  gracious  sovereign  unto  eternal  life,  (g)  It  is  in 
accordance  with  righteousness  that  sin  receive  its 
merited  punishment;  it  is  in  accordance  with  right- 
eousness that  the  perfect  obedience  of  Christ  receive 
its  due  reward. 
The  two  covenant  heads  of  humanity,  Adam  and 


THE   EPISTLE   TO   THE   ROMANS  95 

Christ,  stand  related  most  intimately  to  their  respect- 
ive groups  or  companies,  and  may  be  represented  thus : 

Adam  Christ 

One  trespass  and  condemna-  One  act  of  righteousness  and 

tion.  justification. 

One  trespass  and  many  made  One  act  of  righteousness  and 

sinners.  many  made  righteous. 

One  trespass  and  death.  One  act  of  righteousness  and 

life. 

Solidarity  of  Adam  and   all  SoHdarity  of  Christ  and   all 

who  are  in  him.  who  are  in  Him. 

Paul  builds  his  argument  on  the  record  of  Gen.  iii. 
He  binds  up  his  inspired  reasoning  with  the  historical 
trustworthiness  and  accuracy  of  that  narrative.  He 
accepts  the  Genesis  record  as  infallible  truth.  He 
teaches  expressly  or  by  necessary  implication,  man's 
original  innocency  and  holiness,  the  fall,  introduction 
of  sin  into  our  race  by  the  fall,  death  the  penal  conse- 
quence of  sin,  ruin  of  the  entire  race  by  sin,  and 
redemption  wrought  and  brought  to  us  by  the  Lord 
Jesus  Christ.  It  has  been  said  that  "this  paragraph 
deals  only  incidentally  with  Adam;  its  main  theme  is 
Christ.  Adam  is  the  illustration;  Christ  is  the  sub- 
ject" (Aloule).  There  is  truth  in  the  statement,  but 
not  all  the  truth.  Paul  clearly  recognizes  the  headship 
both  of  Adam  and  Christ.  He  sees  just  as  clearly  the 
union  on  the  part  of  each  with  those  for  whom  he 
stands.  A  nexus  binds  mankind  to  Adam;  a  nexus 
likewise  binds  the  saved  to  Christ.  In  each  case  there 
is  unity.  He  does  not  explain  what  the  nexus  is;  he 
sees  it,  and  it  underlies  the  teaching  of  this  marvelous 
paragraph. 


96        OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

One  other  thing  in  the  chapter  must  be  mentioned, 
viz.,  the  five  times  repeated  phrase,  ''much  more." 

(V.  9)  "Much  more  then,  being  now  justified  by 
his  blood,  we  shall  be  saved  from  wrath  through  him." 
The  argument  is,  if  for  sinners  His  precious  blood  was 
shed,  much  more  shall  the  justified  and  reconciled 
through  His  atonement  be  saved  from  the  wrath  of 
God.  For  them  there  is  no  wrath;  only  peace  and 
grace. 

(V.  10)  "For  if  when  we  were  enemies  we  were 
reconciled  unto  God  by  the  death  of  His  Son,  much 
more,  being  reconciled,  we  shall  be  saved  by  his  life." 
We  were  ransomed  when  enemies  of  God,  and  by  the 
ransom  reconciled.  Now  we  are  at  peace  with  God, 
and  His  friends,  for  reconciliation  is  second  friendship. 
If  Christ's  death  saved  us,  much  more  shall  we  be 
saved  in  His  Hfe;  God's  friends  shall  live  in  Christ's 
life. 

(V.  15)  "For  if  by  the  trespass  of  the  one  the  many 
died,  much  more  did  the  grace  of  God,  and  the  gift  by 
the  grace  of  the  one  man,  Jesus  Christ,  abound  unto 
the  many"  (R.  V.).  If  Adam's  one  sin  sufficed  to 
bring  death  to  the  many,  God's  grace  and  gift  much 
more  than  suffices  to  save — it  abounds ;  the  blessing  is 
more  certain  and  more  abundant. 

(V.  17)  "For,  if  by  the  trespass  of  the  one,  death 
reigned  through  the  one;  much  more  shall  they  that 
receive  the  abundance  of  grace  and  of  the  gift  of 
righteousness  reign  in  life  through  the  one,  even  Jesus 
Christ"  (R.  V.).  Our  loss  through  Adam's  disobedi- 
ence is  more  than  repaired  by  the  perfect  obedience 


THE  EPISTLE  TO  THE  ROMANS  97 

of  the  Lord  Jesus.  We  are  not  only  emancipated  from 
death's  power,  we  reign  in  life  through  Christ.  The 
phrase  "abundance  of  grace  and  the  gift  of  righteous- 
ness/* justifies  the  "much  more."  To  those  who 
receive  this  abundance  is  fulfilled  the  Good  Shep- 
herd^s  promise  of  more  abundant  life  (John  x:  10). 

(V.  20)  "But  where  sin  abounded,  grace  did  much 
more  abound."  The  "much  more"  here  is  a  different 
word  from  that  occurring  in  the  other  verses  above, 
and  a  stronger  one — "did  abound  more  exceedingly" 
(R.  v.);  "did  beyond  measure  abound"  (Alford). 
This  last  "much  more"  embraces  and  goes  beyond  all 
the  rest.  God's  wealth  of  grace  exceeds  all  our 
thoughts  and  all  our  sins.  Grace  has  won  the  victory, 
and  is  seated  on  the  throne.  God's  lofty  seat  is  now 
the  throne  of  grace.  Grace  reigns  through  Jesus 
Christ  our  Lord. 

4.  Moral  consequences  of  Justification  by  Faith 
(vi).  Two  most  important  and  practical  doctrines  the 
Apostle  in  this  chapter  urges  upon  his  readers.  The 
first  is,  that  gratuitous  justification  is  no  Hcense  to  sin 
(vi :  i-i  I ) .  A  plausible  but  in  reality  vicious  inference 
might  be  drawn  from  Paul's  doctrine  of  free  justifica- 
tion, viz.,  that  since  abounding  sin  is  the  occasion  of 
abounding  grace,  shall  we  not  continue  in  sin  in  order 
that  grace  may  still  more  abound?  (With  v.  i  cf. 
iii:7,  8;  v:2o).  "God  forbid."  The  thought  is  not 
to  be  entertained  for  a  moment.  A  Christian  is  one 
who  has  died  with  Christ,  as  his  baptism  clearly  sym- 
bolizes. His  whole  past  life  of  sin  has  been  brought  to 
an  end  by  virtue  of  his  union  with  Christ.    "Likewise 


98        OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

redcon  ye  also  yourselves  to  be  dead  indeed  unto  sin, 
but  alive  under  God  in  Christ  Jesus."  Our  reckoning 
about  ourselves  is  to  agree  with  God's  testimony  that 
we  died  in  the  death  and  are  alive  in  the  life  of  the 
Lord  Jesus.  The  term  "reckon"  is  not  to  be  taken  in 
the  sense  of  suppose,  fancy,  but  count,  account,  as  in 
iv :  3 ;  viii :  36,  etc.  We  are  to  look  on  ourselves  as 
having  died  with  Christ,  and  are  now  to  walk  in  new- 
ness of  life.  "For  he  that  hath  died  is  justified 
[released,  freed]  from  sin."  The  believer  is  a  dead 
and  risen  man;  he  and  his  old  life  have  parted  com- 
pany forever.  How  can  he  dare  to  live  any  longer  in 
sin?   The  inference  of  v.  i  is  a  deadly  error. 

The  second  great  doctrine  springing  out  of  Paul's 
teaching  on  justification  is,  that  it  is  a  powerful  incen- 
tive to  holiness  (vi:  12-23).  All  men  have  one  of  two 
masters,  sin  or  God.  If  the  life  is  one  of  habitual 
service  to  sin,  if  sin  is 'loved,  practiced,  obeyed  in  all 
its  lusts,  then  the  man  is  sin's  slave,  and  if  he  continue 
the  service  to  the  end  he  will  receive  its  reward — 
death.  But  if  the  life  is  one  of  habitual  service  of 
righteousness,  if  this  is  loved,  practiced,  and  obeyed 
in  all  its  holy  requirements,  then  the  man  is  God's  ser- 
vant. His  child  and  heir.  And  continuing  faithful  in 
His  service  to  the  end,  as  by  God's  grace  he  will,  he 
shall  receive  the  gracious  gift,  eternal  life. 

In  other  words,  the  natural  man  is  sin's  slave,  and 
he  loves  his  master,  submits  to  his  imperious  will,  obeys 
his  dictates.  He  lives  in  that  sphere  because  it  is 
congenial.  The  Christian  is  the  bond-servant  of 
righteousness,  its  holy  behests  he  loves,  and  in  its  prac- 


THE   EPISTLE   TO  THE   ROMANS  99 

tice  he  delights  and  hves.  For  the  justified  man  is 
Hkewise  the  regenerate  man.  New  principles  and 
motives  dictate  his  conduct,  new  hopes  and  desires 
prompt  his  action.  Justification  and  initial  sanctifica- 
tion  are  synchronous.  All  who  are  freed  from  the 
guilt  and  condemnation  of  sin  must  seek  deliverance 
from  its  power  and  practice.  The  spiritual  man  loves 
holiness,  hates  evil,  and  longs  with  unquenchable 
yearning  to  be  forever  set  free  from  it.  The  new 
nature  within  him,  the  Holy  Spirit  who  abides  with 
him,  the  grace  that  is  given  him,  combine  to  make  for 
righteousness.  Paul  expresses  it  thus:  "But  God  be 
thanked,  that,  whereas  ye  were  the  servants  of  sin,  ye 
became  obedient  from  the  heart  to  that  form  of  teach- 
ing whereunto  ye  were  deHvered"  (R.  V.,  v.  17). 
"Form"  is  equivalent  to  type,  mould,  or  pattern.  To 
the  doctrines  of  grace  as  revealed  by  the  Gospel  be- 
lievers heartily  yield  themselves.  And  the  truth 
received  and  believed  stamps  the  form  or  likeness  of 
itself  on  the  soul;  it  moulds  the  soul  after  its  own 
image.  Christ,  who  is  the  image  of  the  invisible  God, 
is  the  supreme  revelation  of  saving  truth;  He  is  the 
truth  and  the  life.  By  His  Spirit  saving  truth  is 
expressed  in  the  Word,  the  Scriptures  of  God. 
Through  the  Word  and  by  the  same  divine  Spirit,  the 
saving  truth  is  impressed  upon  the  heart  of  the 
believer.  Accordingly  we  read,  "But  we  all,  with 
open  (unveiled)  face  beholding  as  in  a  glass  the  glory 
of  the  Lord,  are  changed  into  the  same  image  from 
glory  to  glory,  even  as  by  the  Spirit  of  the  Lord"  (2 
Cor.  iii:i8;  cf.  iv:6).     This  is  Paul's  "mystery"—- 


100      OUTLINE  STUDIES  IN  THE   NEW  TESTAMENT 

"Christ  in  you,  the  hope  of  glory"  (Col.  i:27;  Gal. 
ii:  20). 

With  Christ  dwelling  in  them  by  His  Spirit,  with 
all  needed  grace  abundantly  communicated  to  them, 
believers  are  separated  from  sin  and  to  God  that  they 
may  live  righteously  and  godly  in  the  world.  It  is  to 
such  teaching  they  are  delivered,  and  the  truth  thus 
received  and  believed  moulds  their  characters  and 
transforms  their  lives.  They  obey  it  from  the  heart, 
and  their  obedience  takes  the  form  of  submission  to 
Christ.  He  is  their  loving  Master,  they  are  His  joyful 
bond-servants;  His  will  is  their  law,  His  commands 
their  delight.  And  so  the  Apostle  adds :  "Being  made 
free  from  sin,  ye  became  the  servants  [lit.  slaves]  of 
righteousness."  It  is  a  blessed  transference  of  servi- 
tude, from  sin*s  tyranny  to  Christ's  liberty.  The 
Gospel  is  delivered  up  to  us  for  obedience,  we  are 
delivered  up  to  the  power  of  the  Gospel  in  obedience. 
It  is  not  simply  something  we  hold,  like  a  creed  or  a 
tenet ;  it  is  masterful  truth,  God's  truth,  that  holds  us, 
controls  us,  and  sanctifies  us.  Justification  infallibly 
leads  to  the  service  of  righteousness,  it  establishes  the 
sway  of  holiness  in  the  soul. 

5.  The  believer  and  law  as  touching  sanctification 
(vii).  On  this  most  variously  treated  and  most  stub- 
bornly controverted  section  of  Romans  one  ventures 
with  hesitancy  and  diffidence.  Not  because  one  may 
not  have  settled  convictions  as  to  its  general  purport 
and  its  fundamental  meaning,  but  because  of  the  con- 
fusion and  the  contradictions  which  one  encounters  in 
the  books,  and  because  of  the  depths  and  the  difficulties 


THE   EPISTLE  TO   THE   ROMANS  lOI 

that  abound  in  it.  About  all  the  present  writer  here 
attempts  is,  with  Elihu  of  old,  to  show  "mine  opinion." 

The  chapter  is  interpreted  as  (i)  detailing  the  expe- 
riences of  an  unregenerate  person,  depicting  the  unsuc- 
cessful strivings  of  his  better  moral  nature;  (2)  as  the 
experience  of  an  awakened,  salf-converted  person  (as 
we  may  say)  ;  (3)  as  the  common  experience  of  regen- 
erate persons;  (4)  as  the  experience  of  truly  regen- 
erate persons  who  seek  for  deliverance  from  the  power 
of  sin  in  themselves  on  the  grounds  and  terms  of  law- 
keeping.  It  is  this  last  we  believe  and  receive  as  the 
teaching  of  the  chapter.  Be  it  noted,  however,  that 
while  the  experience  herein  detailed  is  that  of  a  true 
Christian,  as  we  believe,  yet  it  is  not  his  normal  nor 
necessary  experience.  He  is  not  meant  in  the  purpose 
and  grace  of  God  to  be  habitually  agonizing  in  the 
fierce  struggle  described  in  vs.  14-25  of  the  chapter, 
and  therein  always  to  be  defeated.  Chap,  viii  11-17 
proves  that  he  may  be  and  ought  to  be  victor  over  the 
power  of  sin  within  him.  What  is  meant  is,  that  any 
Christian  who  undertakes  by  law-keeping  to  secure  his 
personal  sanctification  will  most  emphatically  feel  the 
power  of  indwelling  sin,  will  have  this  mortal  combat 
with  it,  i.  e.,  with  himself,  and  will  be  vanquished  in 
it.    Let  us  turn  to  the  chapter. 

a.  Deliverance  from  the  law  as  a  condition  of  life 
(vs.  1-6) .  On  one  who  by  virtue  of  his  union  with  the 
Lord  Jesus  Christ  is  dead  and  risen  with  Him  the  law 
has  lost  all  its  commanding  power  as  a  covenant.  The 
old  marriage  bond  is  effectually  sundered.  Death  has 
dissolved  it.    In  the  illustration  the  husband  dies,  the 


102      OUTLINE   STUDIES  IN  THE   NEW  TESTAMENT 

wife  lives  and  may  be  lawfully  married  to  another.  In 
its  application,  God's  law  does  not  die,  it  never  can; 
believers  are  made  to  die  (slain,  or  crucified — 'Gal. 
ii :  20)  as  being  united  to  Christ.  Hence  the  law  has 
no  more  hold  on  them  as  a  condition  of  life,  for  they 
have  fulfilled  its  requirements  and  borne  its  penalty 
in  the  Lord  Jesus  Christ.  By  it  they  are  no  longer 
held  in  bondage.  They  are  married  to  another,  even 
to  Him  who  was  raised  from  the  dead. 

b.  Description  of  the  general  character  and  action 
of  the  law  (vs.  7-13).  It  reveals  sin,  it  slays  the 
sinner,  yet  it  is  holy  and  just  and  good.  The  fatal 
defect  is  in  the  sinner,  not  in  the  law.  We  believe  that  in 
this  section  it  is  the  law  dealing  with  the  unregenerate 
particularly  which  is  before  the  mind  of  the  Apostle 
who  takes  himself  as  an  example,  first,  in  his  ignorant, 
self-satisfied  state  as  one  actually  alive;  next,  in  the 
discovery  of  his  inability  to  keep  the  law  and  so  secure 
its  reward,  viz.,  life;  finally,  in  his  condemnation  by 
the  law  as  its  guilty  transgressor.  He  saw  himself  at 
length,  in  the  eye  of  a  law  not  kept  and  never  to  be 
kept,  a  dead  man. 

c.  The  believer's  struggle  for  sanctification  on  the 
grounds  and  terms  of  law,  and  the  result  (vs.  14-25). 
This  is  no  ideal  conflict.  It  is  no  artificial  embodiment 
of  a  universal  fact.  *Tt  is  the  cry  of  a  human  soul,  if 
ever  there  was  a  personal  cry."  It  is,  at  least  it  reads 
like,  the  experience  of  one  who  knows  well  the  bles- 
sedness of  doing  God's  will,  of  obeying  His  righteous 
commandments,  and  yet  who  groans  under  his 
wretched  inability  to  obey.     We  cannot  but  feel  that 


THE   EPISTLE  TO   THE   ROMANS  IO3 

one  who  reads  thoughtfully  these  mysterious  verses 
will  be  led  to  regard  the  speaker  as  Paul  himself,  and 
the  description  as  that  of  one  who  has  far  more  light 
and  deeper  convictions  and  a  more  sensitive  conscience 
than  the  merely  natural  man  ever  displays.  There 
would  be  little  trouble  to  assign  it  to  the  unregenerate 
if  the  conflict  were  only  that  of  "I  ought,"  and  "I  will 
not."  But  it  goes  immensely  deeper.  It  is  a  battle 
between  "I  will"  and  "I  will  not";  "what  I  would, 
that  I  do  not :  but  what  I  hate,  that  do  I" ;  "for  the 
good  that  I  would,  I  do  not :  but  the  evil  which  I  would 
not,  that  I  do."  Are  there  two  men  in  this  one  man's 
personality?  It  reads  like  it.  It  reads  much  after  the 
fashion  of  the  Puritan  Trapp's  profound  note:  "Every 
new  man  is  two  men."  But  deeper  yet  does  the 
speaker  here  penetrate.  He  discloses  a  wonderful 
sympathy  with  the  law  of  God — "I  consent  unto  the 
law,  that  it  is  good."  This  consent  is  more  than  the 
intellectual  recognition  of  the  law's  beauty  and  worth ; 
it  is  an  assent  of  the  mysterious  "I"  within  him  to  its 
character  and  claims.  The  word  he  uses  literally  is, 
"I  speak  together  with  the  law" — I  say  yes  to  it.  But 
far  deeper  still  than  consent  does  he  go — "for  I 
delight  in  the  law  of  God  after  the  inward  man." 
"Delight"  is  very  strong — I  rejoice  with  the  law.  In 
only  two  other  places  in  the  New  Testament  is  found 
the  expression  "the  inward  man"  (2  Cor.  iv:  16;  Eph. 
iii:  16).  In  both  it  designates  the  new,  the  spiritual 
man  which  a  regenerate  person  alone  has.  The  reasons 
given  by  some  expositors  why  it  means  something  else 
and  something  different  from  this  in  Rom.  vii :  22  are 


104     OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

not  satisfactory.  A  man  dead  in  trespasses  and  sins 
has  no  such  combat  with  a  double  nature,  a  twofold 
self,  old  and  new,  as  is  here  described.  Paul's  words 
sink  far  deeper  than  those  of  Ovid's,  "Desire  counsels 
me  in  one  direction,  reason  in  another" — "I  see  and 
approve  the  better,  but  I  follow  the  worse." 

Four  laws  are  here  brought  to  view,  and  in  full 
operation  : 

The  Law  of  God  (vs.  22,  25). 

The  Law  of  the  Mind  (vs.  22,  23,  25). 

The  Law  of  Sin  (vs.  23,  25). 

The  Law  in  the  Members  (vs.  18,  20,  23). 

The  first  pair  of  these  four  laws  are  in  harmony  with 
each  other,  viz.,  the  law  of  God  and  the  law  of  the 
mind.  The  renewed  mind  loves  God's  holy  law  and 
endeavors  to  keep  it.  The  second  pair  likewise  are  in 
harmony  with  each  other,  viz.,  the  law  of  sin  and  the 
law  in  the  members.  The  latter  pair  hate  the  law  of 
God,  rebel  against  it,  and  are  esesntially  lawless.  Now 
this  is  the  reason  of  the  conflict  here  so  graphically 
described.  A  renewed  man  undertakes  to  overcome 
the  principle  of  evil  of  which  he  is  only  too  conscious 
by  legal  obedience.  He  takes  stiff  hold  of  himself, 
and  resolves  that  he  v^nll  keep  God's  righteous  law,  that 
he  will  order  his  thoughts  and  ways  according  to  its 
holy  precepts,  and  immediately  the  fight  begins.  Nor 
is  the  law  of  sin  in  the  members  a  feeble  antagonist. 
The  very  resistence  to  it  seems  to  vitalize  its  energies 
and  intensify  its  malignity. 

Let  it  be  noted  that  throughout  this  whole  struggle 
the  Apostle  does  not  invoke  the  power  of  Christ  nor  the 


THE   EPISTLE  TO   THE   ROMANS  IO5 

grace  of  the  Holy  Spirit  till  the  end  of  the  chapter  is 
reached.  Obviously,  the  struggle  is  carried  on  by  the 
man  himself  and  within  himself.  One  part  of  him 
desiresj  wills,  consents,  delights ;  another  part  opposes, 
resists,  refuses,  imperiously  demands  its  own  way  and 
will.  Let  any  Christian  try  to  become  holy  by  law- 
keeping  in  his  own  might,  and  he  will  soon  understand 
experimentally  and  full  well  the  significance  of  Rom. 
vii:  14-25.  Our  sanctification  like  our  justification  is 
in  the  Lord  Jesus  Christ  and  by  His  Holy  Spirit.  It 
was  to  this  Paul  came  at  length — "I  thank  God 
through  Jesus  Christ  our  Lord"  (cf.  viii:  1-4).  It  is 
by  Him  we  get  deliverance  from  law  as  a  covenant; 
and  by  Him  we  are  set  free  from  the  power  and  pollu- 
tion of  sin  no  less  certainly  than  from  its  guilt  and  con- 
demnation. But  let  it  be  further  observed,  even  after 
he  has  found  victory  through  the  Lord  Jesus,  he  still 
says,  "So  then,  with  the  mind  I  myself  serve  the  law 
of  God,  but  with  the  flesh  the  law  of  sin."  "Germani- 
cus  reigned  in  the  hearts  of  the  Romans,  but  Tiberius 
in  the  provinces." 

Inability  and  responsibility  are  prominent  through- 
out the  chapter,  nor  is  there  inconsistency  between 
them.  The  remains  of  sin  in  believers  form  no  proof 
that  they  are  not  genuinely  God's  children ;  rather,  it  is 
a  luminous  proof  that  they  are.  A  saint  strives  and 
struggles  for  holiness;  an  unbeliever  is  content  with 
his  state. 

6.  The  state  and  standing  of  believers  (chap.  viii). 
In  the  eighth  chapter  the  Apostle  sings  the  glad  song 
of  deliverance  and  victory.     It  is  the  climax  of  the 


I06      OUTLINE  STUDIES  IN   THE  NEW  TESTAMENT 

Epistle,  it  is  the  essence  of  Christianity  we  here  find. 
Higher  in  assured  hope  and  exultant  joy  it  seems 
impossible  to  go.  All  students  of  Scripture  recognize 
the  beauty,  the  depth  and  the  power  of  this  chapter. 
*The  happy  condition  of  a  man  in  Christ,"  one  entitles 
it  (Meyer).  "The  security  of  the  believer,'*  another 
names  it  (Hodge) .  "Liberation  and  liberty"  (Bengel) . 
"The  glorious  completeness  of  them  that  are  in  Christ 
Jesus"  (Brown). 

It  has  been  demonstrated  that  by  works  of  law 
sinners  can  never  be  justified  before  God  (iii — ^v). 
No  more  on  such  principle  can  believers  be  sanctified 
(vi,  vit).  The  profoundly  significant  struggle 
described  in  chap,  vii  ends  in  defeat.  It  always  must, 
when  one  seeks  for  deliverance  from  the  power  of  sin 
by  law-observance.  How  is  deliverance  to  be  obtained  ? 
How  can  the  galling  fetters  be  broken?  No  more 
intensely  personal  and  practical  inquiry  can  be  made. 
It  is  the  supreme  question  of  every  child  of  God — ^to 
be  free  from  sin's  despotism,  to  have  as  an  actual 
experience  the  conscious  liberty  wherewith  Christ 
makes  His  people  free — ^no  more  blessed  boon  can  be 
imagined.  Romans  viii  introduces  us  to  grace,  rich, 
superabounding,  sovereign  grace  that  meets  our  deep- 
est and  direst  need.  The  state  and  standing  of  the 
believer  as  here  described  is  wonderful,  glorious. 

a.  The  Christian  is  redeemed  from  the  condemna- 
tion and  power  of  sin  (vs.  1-13).  Two  vital  truths  are 
made  prominent  in  this  section.  The  first  is,  the  union 
of  the  believer  with  Christ;  he  is  "in  Christ  Jesus." 
As  being  in  Him  he  died  with  Christ,  was  quickened 


THE   EPISTLE  TO   THE   ROMANS  lOJ 

together  with  Christ,  and  is  regarded  as  seated  with 
Him  in  the  heavenly  places  (Eph.  ii :  4-6) .  Since  he  is 
in  Christ  the  judicial  sentence  against  him  as  a  sinner 
is  removed — for  him  there  is  now  not  one  condemna- 
tion (v.  i).  The  cross  of  Christ  has  met  and  satisfied 
every  claim  of  justice  and  of  law.  He  is  justified, 
accepted,  saved. 

The  second  is,  the  power  of  the  Spirit  is  enlisted  on 
his  behalf.  The  Holy  Spirit  is  the  new  conspicuous 
feature  of  the  chapter.  He  is  directly  mentioned  but 
once  in  all  the  preceding  sections  ( v :  5) .  In  the  record 
of  the  losing  battle  of  vii  never  once  is  He  introduced 
or  appealed  to,  nor  is  Christ  until  the  close  is  reached. 
Now  He  becomes  most  prominent,  is  the  prime  factor 
in  our  deliverance  from  the  thraldom  of  sin  and  in  our 
growth  in  holiness.  The  Christian  is  not  in  the  flesh, 
though  the  flesh  is  in  him.  The  evil  thing,  "the 
flesh,"  lives  in  him,  and  it  is  just  as  evil  and  deadly  in 
the  holiest  as  in  the  most  abandoned  of  men.  But  the 
child  of  God  has  in  himself  a  new  force,  called  "the 
law  of  the  Spirit  of  life,"  which  sets  him  free  from  the 
law  of  sin  and  death.  This  new  inward  principle  of 
action,  this  energy  of  life,  operates  with  the  fixedness 
of  law,  and  is  the  gracious  product  of  the  Spirit.  This 
new  life  governs  and  guides,  controls  and  moulds,  sub- 
dues and  conquers,  so  that  the  believer  can  indeed 
mortify  the  deeds  of  the  body ;  he  can  yield  his  mem- 
bers servants  to  righteousness  unto  holiness  (vi:  19). 

(2)  The  Christian  is  a  child  and  an  heir  of  God 
(viii:  14-30).  Paul  knows  only  one  class  as  being 
entitled  to  the  distinguishing  name  of   children,  or 


I08     OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

sons,  of  God,  viz.,  believers  in  the  Lord  Jesus  Christ. 
It  is  the  doctrine  likewise  of  the  whole  New  Testament 
(John  i:i2,  13).  One  distinctive  aim  of  the  First 
Epistle  of  John  is  to  furnish  evidences  and  marks  of 
sonship  (i  John  i:5-7;  ii:  1-3,  9,  10,  27,  28;  iii:  1-6, 
14,  19,  24;  iv:  1-4,  7,  8,  15,  20,  21 ;  v:  1-4,  10-12,  13). 
In  our  chapter  the  Apostle  gives  certain  distinguishing 
features  of  God's  children.  They  have  the  Spirit  of 
Christ,  they  cannot  be  children  otherwise  (v.  9).  They 
are  led  by  the  Spirit  (v.  14).  They  have  the  Spirit  of 
adoption,  i.  e.,  full  sonship,  and  are  able  to  call  God  by 
a  most  tender  appellative,  Abba,  Father,  "dear  Father" 
(v.  15).  They  have  the  witness  of  the  Spirit  with 
their  own  spirits  that  they  are  in  very  truth  God's 
children  (v.  16).  They  are  to  be  unveiled  one  day 
when  creation  itself  shall  share  the  glory  of  that 
mighty  apocalypse  (v.  19).  The  revelation  of  God's 
children  includes  also  the  redemption  of  their  body 
(v.  23).  Christ  saves  the  entire  person  of  His  people, 
body  and  soul,  with  all  the  faculties  and  powers  of 
each  intact  and  beautified  with  His  own  comeliness. 
God's  sons  enjoy  the  intercession  of  the  Spirit  as  an 
efficient  almighty  Helper  in  their  ignorance  and  need 
(vs.  26,  27).  Most  significant  and  beautiful  is  the 
rich  word  for  *'helpeth";  it  is,  in  its  fulness,  this: 
"taketh  hold  together  with  us" — His  almightiness 
linked  with  our  feebleness !  They  are  to  be  conformed 
to  the  image  of  God's  own  Son  (v.  29). 

Now  all  this  wealth  of  present  possession  and  prom- 
ised good  discloses  something  of  the  Christian's  herit- 
age.   But  this,  majestic  as  it  is,  is  not  all  nor  nearly 


THE   EPISTLE   TO   THE   ROMANS  lOQ 

all  that  shall  be  his.  He  is  God's  heir,  Christ's  co-heir 
(v.  17).  What  is  it  to  be  the  heir  of  God?  Who 
knows  ?  Who  can  explain  ?  We  know  what  it  is  to  be 
heir  to  a  vast  estate  and  a  great  title.  We  can  conceive 
the  dignity  and  honor,  the  prospects  and  hopes  of  an 
heir  to  a  crown.  But  this  furnishes  no  adequate 
picture  of  God's  heirs.  Only  one  in  all  the  royal 
family  can  be  heir  to  the  throne,  whereas  all 
God's  children,  without  exception  of  distinction, 
are  His  heirs.  And  since  they  are  Christ's  co- 
heirs, they  are  to  reign  with  Him,  and  be  glorified 
together  with  him.  What  will  it  be  to  inherit  with 
Him  who  is  the  Lord  of  the  worlds  and  the  ages  ?  It 
has  sometimes  been  the  whim  or  the  affection  of  a 
great  king  to  make  a  peasant  girl  his  queenly  consort 
and  sharer  of  his  throne.  But  such  an  elevation,  from 
obscuritj'  to  dazzling  splendor,  shrivels  into  nothing 
when  compared  with  the  amazing  grace  of  Jesus  our 
Lord  who  deigns  to  associate  with  Himself  even  in 
His  own  glory  earthborn  sons  and  daughters.  It  is 
like  our  Lord  so  to  do.  What  a  crowning  day  that 
will  be  when  the  sons  shall  be  conformed  to  the  like- 
ness of  the  Son  of  God,  shall  sparkle  in  the  radiance 
of  His  effulgent  glory.  And  they  shall  "sit  with  me  in 
my  throne"  (Rev.  iii:2i).  "For  whom  he  did  fore- 
know he  also  did  predestinate  to  be  conformed  to  the 
image  of  His  Son,  that  he  might  be  the  firstborn  among 
many  brethren"  (v.  29).  Such  is  the  destiny  in  store 
for  the  children  and  heirs  of  God.  The  perfect  arche- 
type according  to  which  they  are  to  be  fashioned  is  the 
glorified  Christ  (Phil.  iii:20,  21).     In  the  grace  and 


no      OUTLINE  STUDIES  IN   THE  NEW  TESTAMENT 

love  of  their  Lord  they  are  already  sons,  and  kings,  and 
priests.  While  they  are  in  the  world  there  is  no  hint 
of  such  indescribable  destiny.  Here  they  are  pilgrims 
and  strangers ;  are  surrounded  by  a  suffering  creation, 
are  compassed  with  infirmities  and  weaknesses,  are 
hedged  in  by  countless  limitations,  bemoan  their  fail- 
ure and  confess  their  sins.  How  little  they  look  like 
God's  heirs,  God's  kings  and  priests!  "The  whole 
creation  groaneth  and  travaileth  in  pain  together  until 
now.  And  not  only  so,  but  we  ourselves,  who  have 
the  first-fruits  of  the  Spirit,  even  we  ourselves  groan 
within  ourselves,  waiting."  It  is  a  wondrous  picture, 
and  of  course  perfectly  true.  Nature  groans.  All  her 
cries  and  sounds  are  in  the  minor  key.  The  voices  of 
most  of  the  animals  are  keyed  to  minor  strains.  The 
winds  and  the  waves  sigh  and  moan.  Striking  are  the 
words  of  Jeremiah,  "There  is  sorrow  on  the  sea;  it 
cannot  be  quiet"  (xlix :  23) .  Our  groans  are  in  unison 
and  sympathy  with  a  groaning  creation.  "An  absent 
King,  a  present  usurper,  a  cursed  soil,  overflowing 
evil,  disease,  sorrow,  death" — surely  there  is  enough 
to  make  us  groan. 

But  creation  waits,  as  do  all  who  believe.  "For  the 
earnest  expectation  of  the  creation  waiteth  for  the 
revealing  of  the  sons  of  God."  Her  eagerness  is 
expressed  by  vivid  terms,  the  head  bent  forward,  and 
the  neck  outstretched.  "Her  out-looking  face  is  an 
off-looking  face,  turned  from  every  direction  but  one." 
Her  waiting  is  watching,  and  her  watching  is  waiting, 
and  both  are  in  hope  of  deliverance  from  the  bondage 
of  corruption  into  the  liberty  of  the  glory  of  the  chil- 


THE   EPISTLE   TO   THE   ROMANS  III 

dren  of  God.  The  heirs  travel  incognito,  as  many  a 
prince  has  done.  By  and  by  the  disguise  shall  drop 
off,  and  they  shall  be  like  Christ  Himself,  for  they 
shall  see  Him  as  He  is.  When  that  blessed  day  comes, 
as  come  it  must,  the  planet  itself  shall  share  in  the 
glory,  and  ^'Paradise  Lost"  shall  be  succeeded  by 
*Taradise  Regained."  In  view  of  this  matchless 
future  awaiting  the  children  of  God  and  creation  also, 
Paul's  word  should  ever  be  in  our  hearts  if  not  on  our 
lips,  "For  I  reckon  that  the  sufferings  of  this  present 
time  are  not  worthy  to  be  compared  with  the  glory 
which  shall  be  revealed  in  us."  The  saint's  everlast- 
ing inheritance — ^who  can  compute  its  value,  or  meas- 
ure its  greatness  ? 

f.  The  Christian's  unanswerable  challenge  (viii: 
31-39).  It  is  boldly  made,  and  it  is  without  limit  in  its 
immense  range.  Heaven,  earth,  angels,  demons,  perse- 
cutions, martyrdoms,  famines,  perils;  in  short,  it  is  a 
challenge  to  the  universe.  None  can  lodge  a  charge 
against  the  elect  of  God,  nothing  can  sunder  them 
from  the  love  of  Christ. 

Three  glorious  truths  are  in  this  eighth  chapter  of 
Romans :  no  condemnation,  no  separation,  and  between 
the  two,  and  nearly  in  the  middle,  all  things  work 
together  for  good  to  them  that  love  God,  who  are  the 
called  according  to  His  purpose.  It  reminds  one  of 
the  beautiful  words  of  Psalm  Ixxxivrii — "For  the 
Lord  God  is  a  sun  and  shield :  the  Lord  will  give  grace 
and  glory :  no  good  thing  will  he  withhold  from  them 
that  walk  uprightly."  Grace  here,  glory  hereafter,  and 
between  the  two  no  good  or  needful  thing  wanting. 


112      OUTLINE   STUDIES   IN   THE   NEW  TESTAMENT 

It  is  with  the  faithful  God  (i  Cor.  x:i3),  and  the 
giving  God  (Jas.  i:5,  Greek),  and  the  comforting 
God  (2  Cor.  i:  3,  4),  we  have  to  do. 

7.  Reconciliation  of  the  doctrine  of  the  universal 
offer  of  salvation  with  the  distinctive  promises  made  to 
Israel  (ix — xi).  These  chapters  contain  a  genuine 
theodicy ;  they  vindicate  God's  ways  with  both  Jew  and 
Gentile. 

This  is  a  remarkably  full  section,  and  the  merest 
outline  of  the  teaching  contained  in  it  is  here 
attempted.  Paul  has  drawn  out  at  length  his  great 
thesis  of  i:  16,  17.  He  has  shown  how  Gentiles  and 
Jews  are  alike  destitute  of  a  righteousness  that  avails 
before  God;  has  demonstrated  the  divine  method  of 
justifying  the  believer  in  Christ  on  the  ground  of  a 
perfect  righteousness  provided  by  Himself  in  His  Son 
and  imputed  to  faith;  has  traced  the  fruits  and  the 
moral  consequences  of  the  doctrine,  and  shown  the 
full  acceptance  and  safety  of  those  whom  God  hath 
justified.  But  now  there  confronts  him  this  question : 
How  is  this  doctrine  of  free  justification  for  all  who 
receive  God's  testimony  about  His  Son  to  be  recon- 
ciled with  the  special  promises  made  to  Israel?  What 
is  to  become  of  the  chosen  people  who  rejected  the 
Redeemer,  and  of  the  predictions  and  the  covenants 
relating  to  them?  And  what  of  their  unbelief?  Is  it 
permanent?  And  is  their  national  repudiation  final 
and  definitive?  This  is  the  problem  discussed 
in  ix — xi. 

a.  Paul's  profound  sorrow  for  his  people  Israel 
(ix:  1-5).    Many  of  his  kinsmen  according  to  the  flesh 


THE  EPISTLE  TO  THE   ROMANS  II3 

are  not  sharers  in  the  redemption  of  Christ,  are  not 
among  the  present  people  of  God;  hence  his  grief. 
The  pathos  of  these  verses  is  very  striking:  he  could 
even  wish  himself  anathema  from  Christ  on  their 
behalf,  if  that  would  avail  anything  for  them,  if  it  were 
right  or  possible  to  do  so.  The  wish  is  held  in  sus- 
pense, as  if  the  impossibiUty  were  recognized,  while 
the  intensity  of  feeling  prompts  its  utterance  (Ex. 
xxxii:32).  The  glorious  distinctions  which  he 
ascribes  to  Israel  are  very  notable  (vs.  4,  5).  They 
are  Israelites,  they  bear  the  theocratic  name  and  are  the 
sons  of  the  "Prince  with  God"  (Gen.  xxxii:28); 
theirs  is  the  adoption,  called  to  be  the  filial  race  and 
named  by  Jehovah  in  their  corporate  capacity  "My 
Son,"  "My  First-born"  (Ex.  iv:22;  Hos.  xi:i), 
theirs  is  the  glory,  as  witnessed  by  the  Shekinah,  the 
mysterious  and  supernatural  Symbol  of  the  Divine 
Presence  in  the  Tabernacle  and  the  Temple  (Ex.  xxix: 
43 ;  xl :  34)  ;  and  the  same  ''glory  of  the  Lord"  will 
return  to  restored  Israel  (Ezek.  xliii:4);  theirs  are 
the  covenants,  e.  g.,  with  Abraham,  with  Moses,  with 
David;  theirs  the  giving  of  the  law,  the  marvelous 
moral  and  civil  code  which  stands  to  this  day  without 
a  peer;  theirs  is  the  service,  that  marvelous  system  of 
typical  forms  and  patterns,  the  vast  Parable  of  Christ, 
as  Heb.  ix :  9  calls  it ;  theirs  the  promises,  as  touching 
Palestine,  themselves,  the  Messiah  and  the  world; 
theirs  the  fathers,  patriarchs,  prophets,  priests  and 
kings ;  and  as  the  crowning  distinction,  of  them  is  the 
Christ  who  is  over  all  God  blessed  forever.  It  is  a 
magnificent  "roll  of  honor"  that  is  here  recited.    One 


114     OUTLINE   STUDIES  IN  THE  NEW  TESTAMENT 

feels  like  excusing  if  not  applauding  the  Hebrew's 
national  pride  in  the  presence  of  this  splendid  list  of 
glories.  One  of  the  most  serious  blemishes  'which 
deface  the  Revised  Version  of  the  New  Testament 
appears  in  the  margin  of  verse  5,  where  interpretation 
and  not  translation  is  thrust  into  the  word.* 

b.  God's  promise  has  not  failed :  it  has  been  made 
good  in  the  election  of  some  and  in  the  passing  by  of 
others  (vs.  6-18).  The  Apostle  proves  that  from  the 
beginning  this  has  been  God's  uniform  method. 

The  children  of  the  promise  form  a  distinct  and 
separate  company.  Two  Old  Testament  illustrations 
are  cited:  the  case  of  Isaac  (vs.  7-9),  and  that  of 
Jacob  (vs.  10-13).  In  thus  choosing  God  is  not 
unrighteous:  He  is  Sovereign,  and  acts  according  to 
righteousness  and  truth. 

c.  His  justice  and  mercy  vindicated  (vs.  19-29). 
First,  it  is  irreverent  and  presumptuous  to  arraign 
the  Infinite  God  (vs.  19-21).    Second,  there  is  nothing 

*Dean  Burgon  stigmatizes  it  as  a  "Socinian  gloss,"  and 
cites  no  less  than  sixty  Fathers  from  Irenaeus  to  Chrysostom 
who  understand  the  clause  as  referring  to  Christ  alone.  Dr. 
Riddle  writes,  "In  all  the  authorities  which  can  give  evidence 
on  a  matter  of  punctuation  (manuscripts,  versions  and 
Fathers),  the  unanimity  is  very  remarkable,"  in  support  of  the 
punctuation  of  our  King  James'  Version.  He  adds,  "All  the 
early  writers  accepted  this  view  with  the  single  exception  of 
Diodorus  of  Tarsus."  That  Paul  gives  the  supreme  name  of 
God  to  Christ  is  witnessed  by  Acts  xx :  28 :  "Feed  the  flock  of 
God  which  he  hath  purchased  with  his  own  blood";  (Tit. 
ii :  13),  where  the  Revisers  themselves  render  .  .  .  "the  glory 
of  our  great  God  and  Saviour,  Jesus  Christ,"  (cf.  John 
xx:28).  The  fatal  objection  to  the  Revisers'  marginal  note 
lies  in  the  words  "who  is,"  for  they  forbid  the  notion  of  a 
doxology  in  this  place. 


THE   EPISTLE   TO   THE   ROMANS  II5 

unjust  in  His  sovereignty  (22-24).  We  may  not 
understand  His  ways,  nor  apprehend  His  reasons  for 
doing  as  He  does,  but  we  may  be  perfectly  persuaded 
by  faith  in  His  absolute  goodness  and  love  and  justice 
that  what  He  does  is  right,  eternally  right.  Third,  the 
prophets  have  foretold  that  only  a  remnant  of  Israel 
shall  be  saved  until  God  shall  cut  the  work  short  in 
righteousness  (vs.  25-29). 

d.  The  paradox  explained  (vs.  30-33).  Gentile 
believers  seek  righteousness  by  faith,  i.  e.,  through  the 
divinely-appointed  way,  and  they  find  it.  The  Jews  by 
works,  i.  e.,  by  attempting  to  establish  their  own  right- 
eousness, an  impossible  feat — and  they  miss  it. 

e.  Cause  of  Israel's  fall,  viz.,  unbelief  (chap  x). 
Paul  shows  that  Moses  taught  the  doctrine  of  faith 
(v.  5) ;  that  faith  is  the  direct  opposite  of  works,  or 
creature  merit  (6-10)  ;  that  the  promise  already  quoted 
in  ix :  33  holds  good  as  to  the  Jews  as  certainly  as  to 
the  Gentiles  (vs.  11-13)  ;  that  it  is  by  the  preaching  of 
the  Gospel  that  any  and  all  are  to  be  brought  to  a 
saving  knowledge  of  God  (vs.  14,  15) ;  that  both 
Isaiah  and  Moses  had  announced  God's  turning  away 
from  the  chosen  people  to  the  Gentiles  (vs.  16-21). 

What,  then,  is  to  become  of  the  chosen  people  ?  Are 
they  finally  cast  off  ?  These  nineteen  centuries  of  des- 
olation and  woe,  of  persecution  and  hate  and  misery — 
how  tragic  the  story !  But  are  these  years  of  exile  and 
national  dismemberment  to  go  on  forever?  "The 
bush"  has  been  burning  through  all  these  lurid  cen- 
turies, but  it  is  unconsumed,  is  as  living  and  vigorous 
now  as  ever  before  since  the  fall  of  Jerusalem.  Jewish 


Il6     OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

history  is  unparalleled,  astonishing ;  nothing  like  it  and 
nothing  next  to  it  is  to  be  found  in  the  annals  of  the 
nations.  Truly,  Israel  is  the  "indestructible  nation." 
What  does  it  all  mean?  What  is  the  secret  of  this 
marvelous  preservation  amid  the  most  untoward  condi- 
tions, the  most  adverse  circumstances  which  any  people 
have  encountered? 

To    answer    these    and    the    like    inquiries    Paul 
addresses  himself  in  chap.  xi.    Two  things  concerning 
Israel's  present  state  and   future  destiny  he  settles 
beyond  all  peradventure,  viz.,  (i)  Israel's  rejection  is 
not  total;  (2)  it  is  not  final.    We  follow  the  splendid 
demonstration,  keeping  these  two  cardinal  facts  in  the 
place  of  pre-eminence  where  the  Apostle  has  set  them, 
(i)  Israel's  rejection  is  not  total  (vs.  i-io).    The 
tenth  chapter  closes  with  an  ominous  quotation:   "All 
the  day  long  did  I  spread  out  my  hands  to  a  disobedi- 
ent and  gainsaying  people"  (R.  V.,  Isa.  Ixv  12).   From 
these  solemn  words  the  inference  might  be  drawn  that 
Israel's  doom  is  sealed.     Paul  hastens  to  ask:  "I  say 
then,   Hath  God  cast  away  His  people?"   Was   the 
national  election  only  temporary?     Has  the  nation's 
disobedience  led  to  a  change  in  the  divine  plan  ?    "God 
forbid."    God's  repudiation  of  the  nation  for  its  rejec- 
tion of  the  Messiah  and  of  His  offer  of  mercy  and 
pardon  has  not  imperilled  individual  salvation.     Indi- 
vidual Jews  are  being  saved  through  all  this  Gospel 
age.    Paul  himself  is  one  of  them,  and  he  is  a  Jew  of 
pure    extraction.     Absolute    repudiation    must    have 
included  himself.     Besides,  as  in  the  time  of  Elijah 
when  idolatry  all  but  supplanted  the  worship  of  Jeho- 


THE   EPISTLE  TO   THE   ROMANS  II7 

vah  and  national  apostasy  was  at  the  flood,  God  then 
had  a  band  of  true  and  faithful  servants — seven  thou- 
sand— who  had  not  bowed  the  knee  to  Baal,  so  is  it  in 
this  present  time.  Not  one  generation  has  there  been 
since  Jerusalem's  destruction  by  Titus  down  to  this  day 
but  has  seen  some  Jews  who  knew  and  loved  and  wor- 
shiped the  Lord  Jesus  as  God's  Messiah.  Paul's  con- 
clusion is,  "Even  so  then  at  this  present  time  also 
there  is  a  remnant  according  to  the  election  of  grace.'* 
It  is  demonstrated,  therefore,  by  incontrovertible  facts 
that  the  rejection  of  Israel  is  not  total. 

(2)  Israel's  rejection  is  not  final  (vs.  11-36).  Thus 
far  the  Apostle  has  been  dealing  with  individual  Israel- 
ites. Now  he  treats  of  national  Israel,  its  present 
state  and  its  destiny.  He  asks,  *'Have  they  stumbled 
that  they  should  fall?"  The  word  for  "fall"  is  strong 
and  emphatic.  Have  they  fallen  to  their  destruction — 
beyond  recovery  ?  No,  not  at  all,  he  earnestly  replies. 
Israel's  day  of  restoration  to  the  allegiance  and  favor 
of  God  is  assuredly  coming.  In  the  meantime,  God  is 
overruling  the  sin  of  the  chosen  people  for  good,  (a) 
Israel's  fall  is  made  the  occasion  of  blessing  to  the 
Gentiles.  The  stream  of  salvation  flows  to  the  nations 
now  as  never  before.  The  mighty  work  of  grace  in  the 
world  at  large  proves  the  divine  mission  of  Jesus,  man- 
ifests the  Jews'  trespass  in  rejecting  Him  to  their  own 
tremendous  hurt,  and  is  meant  to  be  an  incentive 
to  their  acceptance  of  Him ;  "to  provoke  them  to  jeal- 
ousy." Moreover,  if  their  "fall"  (trespass)  has  been 
made  the  occasion  for  the  world^s  enrichment,  if  their 
loss  is  our  infinite  gain,  what  shall  their  full  recovery 


Il8     OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

be  but  "life  from  the  dead"  for  the  whole  race  ?  When 
at  length  over  that  awful  Hebrew  graveyard  Ezekiel 
saw  (xxxvii)  with  its  numberless  skeletons  bleaching 
in  the  sun  and  rain  the  quickening  voice  of  the  Lord 
shall  be  heard,  and  the  Spirit  of  God  shall  breathe, 
Israel  shall  live,  and  through  saved  Israel,  life  shall 
stream  forth  in  its  fulness  and  power  such  as  the  world 
has  never  before  known  nor  experienced.  That  is  his 
inspired  conclusion.  Granted  his  premise,  the  con- 
clusion is  inevitable.  The  argument  is  twofold  in  its 
majestic  sweep:  (i)  the  chosen  nation  is  not  finally 
cast  off;  (2)  the  conversion  of  the  world  awaits  the 
conversion  of  Israel.  Never  will  the  world  be  brought 
back  to  God  until  Israel  is  brought  back  to  God. 

It  was  under  the  profound  conviction  of  Israel's 
mighty  place  in  the  plan  of  God  for  world-wide  bless- 
ing that  Paul  labored  with  untiring  zeal  that  he  might 
provoke  the  Jews  to  emulation  and  so  bring  them  into 
line  with  God's  purpose.  Happy  would  it  have  been 
had  the  Gentile  church  followed  his  example.  But 
instead  we  look  in  vain  for  any  extensive  and  loving 
evangelization  of  the  Jews  for  more  than  a  thousand 
years.  The  darkest  and  saddest  page  of  the  church's 
history,  almost  from  the  death  of  the  last  of  the  Apos- 
tles, John,  down  to  this  twentieth  century,  is  this  not 
only  obstinate  neglect  of  the  Jew,  but  contempt  for  him, 
and  hatred,  and  oppression,  and  spoliation,  and  expul- 
sion, and  attempted  extermination  by  the  so-called 
Christian  nations — persistent  and  unexampled  antago- 
nism and  brutal  persecution !  From  the  time  when  the 
Fourth  Lateran  Council  under  Pope  Innocent  III  (A. 


THE   EPISTLE   TO   THE   ROMANS  II9 

D.  1215)  decreed  that  no  Jew  should  appear  in  public 
without  a  conspicuous  badge  on  his  garments,  thus 
making  him  the  target  for  mahce  and  outrage  by  a 
brutal  Gentile  populace  down  to  the  anti-Semitism  of 
continental  Europe,  and  the  dreadful  Pale  of  Settle- 
ment of  Russia,  of  our  own  day,  the  story  is  one  of 
rapine,  tyranny,  and  blood  for  the  covenanted  people 
of  God.  The  solemn  prohibition  of  Paul  has  been 
unheeded;  nay,  Christendom  has  actually  done  the 
contrary.  "Boast  not  against  the  branches;  be  not 
high-minded,  but  fear;  for  if  God  spared  not  the 
natural  branches,  take  heed  lest  He  spare  not  thee." 
We  have  gloried  over  fallen  Israel;  we  have  become 
high-minded;  we  do  not  fear  lest  God  spare  not  us, 
as  He  spared  not  them.  The  Gentile  church  has  taken 
every  promise  specifically  made  to  Israel,  and  appro- 
priated it  to  itself.  It  has  uniformly  flung  every  curse 
at  the  Jew.  It  sees  an  awful  illustration  of  fulfilled 
prophecy  in  poor,  blinded  Israel,  but  in  too  many  in- 
stances, alas,  it  refuses  to  see  the  unfulfilled  predictions 
which  announce  unparalleled  mercy  and  blessing  both 
for  Israel  and  for  the  whole  world.  What  is  this  but 
"boasting  against  the  branches,"  and  being  "high- 
minded  ?" 

(b)  In  the  olive  tree  is  Israelis  natural  and  rightful 
place  (v.  24) .  "How  much  more  shall  these  which  be 
the  natural  branches  be  grafted  into  their  own  olive 
tree  ?"  The  words  "much  more"  seem  to  denote  more 
easy,  natural,  and  probable.  There  is  a  sort  of  affinity, 
a  predetermined  harmony  between  Israel  and  the 
Kingdom  of  God.     To  the  end  that  God's  gracious 


120     OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

purposes  respecting  our  race  might  be  realized,  God 
chose  and  called  Abraham  the  founder  of  the  Hebrew 
people,  and  with  him  made  His  gracious  covenant ;  for 
the  same  end  the  people  of  Israel  were  brought  near 
Him,  and  constituted  a  theocratic  nation.  By  their 
unbelief,  their  rejection  of  the  Messiah,  they  have  lost 
their  proper  place  in  the  Kingdom,  are  fallen  from  the 
high  dignity  and  noble  privileges  that  belonged  to  them. 
But  their  place  is  in  the  olive.  "God  is  able  to  graft 
them  in  again ;"  and  He  will.  There  excision,  therefore, 
is  not  perpetual.    Their  home-coming  is  sure. 

(c)  Israel's  hardening  in  part  is  temporary  (v.  25). 
It  lasts  "until  the  fulness  of  the  Gentiles  be  come  in." 
"Until"  implies  continuance  and  cessation — continu- 
ance during  a  certain  period,  and  cessation  at  its  close. 
But  what  is  meant  by  "the  fulness  of  the  Gentiles?" 
It  certainly  does  not  mean  "the  totality  of  the  nations 
passing  into  the  church,"  as  some  say,  nor  "the  whole 
body  of  the  Gentiles  professing  Christianity,"  as 
others,  nor  "the  conversion  of  the  nations,"  as  others 
still.  For  Paul  has  already  shown  that  Israel's  national 
conversion  will  be  the  means  of  life  from  the  dead  for 
the  whole  world.  But  if  the  Gentile  world  as  such  is  to 
be  brought  to  God  before  Israel's  blindness  is  removed, 
then  their  national  recovery  is  not  the  instrumental 
cause  of  the  world's  conversion,  as  the  Apostle 
teaches.  Surely  Paul  does  not  stultify  himself  with 
such  gross  contradictions.  We  hold  with  Dr.  David 
Brown  that  the  phrase  in  question  does  not  mean  "the 
general  conversion  of  the  world  to  Christ."  We  hold 
with  Augustine,  Chalmers,  Haldane,  that  it  means  "the 


THE  EPISTLE  TO   THE   ROMANS  121 

full  complement  of  the  Gentile  elect."  In  His  Olivet 
prophecy  Jesus  announced  that  Jerusalem  should  be 
"trodden  down  of  the  Gentiles,  until  the  times  of  the 
Gentiles  be  fulfilled"  (Luke  xxi:24).  There  is  a  set 
time  during  which  God  is  visiting  the  Gentiles  to  take 
out  of  them  a  people  for  His  name  (Acts  xv:  14). 
That  time  is  now  running  on,  and  Israel  is  left  in  the 
national  blindness  which  she  has  brought  on  herself 
by  unbelief.  But  the  period  is  to  terminate;  Gentile 
times  shall  end,  and  with  their  end  comes  Israel's 
restoration  to  God. 

(d)  The  conclusion,  "and  so  all  Israel  shall  be 
saved"  (v.  26).  National  Israel  is  certainly  meant, 
the  whole  body  of  the  Jewish  people.  To  understand 
this  great  statement  to  denote  the  gradual  inbringing 
of  individual  Jews  till  all  are  converted  is  to  do  vio- 
lence both  to  it  and  to  the  whole  context.  Three  proofs 
are  adduced  in  support  of  the  statement:  (i)  God's 
unfailing  promise  (vs.  26,  27).  The  Deliverer,  the 
Kinsman  Redeemer  is  Himself  to  save  Israel.  Note 
the  term  Jacob  which  stands  in  the  sharpest  contrast 
with  Gentiles,  with  the  Church,  with  all  others,  and 
defines  and  confines  the  promise;  the  descendants  of 
the  patriarch  Jacob,  the  Jews,  and  none  others,  are  the 
objects  of  the  saving  power  of  the  Deliverer.  The 
guarantee  of  their  conversion  is  bound  up  with  God's 
covenant  (cf.  Jer.  xxxi:  33,  34;  Heb.  x:  16,  17).  (2) 
God's  love  for  them  holds  fast  notwithstanding  their 
unbelief  (v.  28).  The  word  "election"  is  used  in  two 
ways  in  the  chapter;  the  elect  remnant  (v.  5),  i.  e.,  an 
election  within  an  election ;  and  as  designating  the  whole 


122      OUTLINE   STUDIES   IN   THE   NEW   TESTAMENT 

body  of  the  Jewish  people.  It  is  in  this  latter  sense 
it  is  employed  in  verse  28.  God  chose  them  in  Abra- 
ham, and  reaffirmed  His  choice  to  Isaac,  to  Jacob,  to 
Moses.  He  has  never  finally  repudiated  them,  for  He 
has  never  repealed  His  own  covenant  with  the  fathers 
of  Israel  whereby  He  made  them  His  own.  It  still 
stands  firm.  Therefore  God  says,  in  Lev.  xxvi :  44,  45, 
"And  yet  for  all  that,  when  they  be  in  the  land  of  their 
enemies,  I  will  not  reject  them,  neither  will  I  abhor 
them,  to  destroy  them  utterly,  and  to  break  my  coven- 
ant with  them :  for  I  am  the  Lord  their  God :  but  I  will 
for  their  sakes  remember  the  covenant  of  their  ances- 
tors, whom  I  brought  out  of  Egypt  in  the  sight  of  the 
nations,  that  I  might  be  their  God:  I  am  the  Lord'* 
(cf.  Deut.  iv:37;  x:  15;  Ezk.  xxxvi,  etc.).  "Beloved 
for  the  fathers'  sakes."  This  is  the  reason  and  the 
only  reason  for  the  marvelous  preservation  of  the 
Hebrew  people.  No  other  can  be  assigned.  Any  other 
people  under  the  like  disabilities,  hardships,  spoliations, 
and  slaughter  would  succumb.  But  this  strange,  enig- 
matic people  endure  through  the  centuries,  witness  -the 
rise,  development  and  decay  of  nation  after  nation,  yet 
remain  intact,  unconsumed,  the  "indestructible  nation." 
(3)  God's  irrevocable  gifts  and  calling  (v.  29).  God 
has  not  repented,  has  not  changed  His  mind  respecting 
the  gift  to  Palestine  to  the  chosen  seed,  nor  respecting 
the  call  of  Abraham  and  his  seed  to  be  a  blessing  to  the 
world.  His  purpose  holds,  and  will  hold  until  every 
word  He  has  spoken  touching  this  Hebrew  people, 
His  Church,  and  the  planet  itself  shall  have  had  ample, 
complete,  and  everlasting  accomplishment. 


THE    EPISTLE   TO   THE    ROMANS  I23 

What  a  revelation,  what  a  mighty  argument,  these 
three  chapters  of  Romans  contain!  Sin  and  grace, 
sovereignty  and  human  responsibility,  free  will  and 
the  electing  love  of  God,  the  Gospel  offered  to  the 
nations  of  the  world  and  yet  the  covenant  people 
passed  by  until  the  gathering  out  of  a  people  to  His 
name  has  been  completed  and  the  "Times  of  the  Gen- 
tiles" shall  terminate — what  a  stupendous  disclosure! 
It  is  in  truth  "the  outlines  of  the  philosophy  of  his- 
tory." Well  does  Godet  write :  "A  more  far-reaching 
glance  was  never  cast  over  the  divine  plan  of  the  his- 
tory of  the  world."  To  God  be  all  the  glory ;  "for  of 
him,"  as  the  efficient  cause,  "and  through  him,"  as  the 
administering  cause,  "and  to  him,"  as  the  final  cause, 
are  all  things." 
III-IV.  Practical  and  Personal  (xii-xvi).  The 
practical  application  of  the  Epistle,  greetings  and  dox- 
ology  form  these  sections.  The  doctrinal  and  dispen- 
sational  teaching  of  the  Apostle  is  succeeded  by  his 
application  of  the  truth  expounded  to  his  readers. 
Teaching  lays  the  foundation,  exhortation  builds  upon 
it.  The  acceptance  of  Christianity  involves  solemn 
duties  and  obligations.  Those  who  are  in  Christ  Jesus 
must  live  and  walk  as  seeing  Him  who  is  invisible, 
must  behave  toward  each  other  and  the  world  as  hav- 
ing Him  for  their  supreme  Example.  Various  duties 
are  enjoined  on  Christians  in  these  chapters,  some  of 
which  are  here  mentioned. 

I.  Official  duties,  i.  e.,  duties  flowing  out  of  the  pos- 
session of  spiritual  gifts  (xii:  1-8).  There  is,  first  of 
all,  the#presentation  of  ourselves  as  a  willing  and  living 


124     OUTLINE   STUDIES   IN  THE  NEW  TESTAMENT 

offering  to  God,  repudiating  the  world's  spirit,  ways, 
and  maxims,  seeking  the  transfiguration  of  character 
and  life  which  genuine  consecration  to  God  must 
inspire.  There  is,  next,  the  right  employment  of  gifts, 
a  matter  of  real  importance.  The  church  is  an  organ- 
ism; it  is  the  body  of  Christ.  Its  members  are  set 
in  the  body  according  to  God's  pleasure  (i  Cor. 
xii:i8).  These  are  interdependent,  complementary, 
and  designed  to  be  mutually  helpful.  Whatever  the 
gift  may  be,  it  is  to  be  used  for  the  growth,  comfort, 
and  efficiency  of  the  body.  With  humility,  zeal,  and 
energy  each  is  to  fill  the  mission  and  do  the  work 
assigned  him. 

Individual  duties  (xiiig — xiii).  These  relate  to 
brethren  of  the  like  precious  faith  with  ourselves,  to 
those  who  may  dislike  us,  and  even  persecute  us,  to 
that  which  belongs  to  the  sphere  of  citizenship,  and 
monetary  obligations.  The  great  principle  by  which 
Christians  are  to  be  animated  and  prompted  to  dis- 
charge all  these  weighty  duties  is  love.  The  only  sure 
way  to  disarm  hostility,  and  conquer  an  enemy  is  to  let 
love  have  full  sway  and  unhindered  action;  and  the 
only  way  to  keep  love  bright  and  warm  is  to  remember 
evermore  that  the  "night  is  far  spent,  the  day  is  at 
hand ;  for  now  is  our  salvation  nearer  than  when  we 
believed." 

Duties  touching  the  relations  between  weak  and 
more  enlightened  brethren  (xiv — xv:  13).  There  were 
those  who  had  conscientious  scruples  about  eating 
flesh.  They  may  have  been  Jewish  Christians  who 
regarded  the  Mosaic  system  of  dietetics    (Lev.   xi; 


THE  EPISTLE  TO  THE   ROMANS  I25 

Deut.  xiv)  as  binding,  and  distressed  lest  by  eating 
meat  sold  in  the  public  market  they  might  be  defiled 
they  refused  animal  food  altogether.  Or  they  may 
have  been  of  those  who  feared  such  flesh  had  been 
exposed  to  an  idol,  and  lest  they  should  be  contam- 
inated with  idolatrous  practices  they  became  vege- 
tarians. (This  topic  is  treated  at  length  in  i  Cor. 
viii — X.)  Others  ate  whatever  was  set  before  them, 
having  no  such  scruples.  Some  observed  certain  days 
as  peculiarly  holy,  such  as  feast  and  fast  days.  Per- 
haps they  even  kept  as  sacred  the  Jewish  Sabbath 
(Saturday).  Others  made  no  such  distinction,  kept 
all  days  alike,  just  as  multitudes  of  Christians  now  see 
nothing  sacred  whatever  in  Christmas,  Good  Friday, 
etc.,  and  refuse  to  observe  them.  (The  Lord's  Day 
does  not  appear  to  have  been  included  in  this  distinc- 
tion of  days.  It  has  other  claims  and  rests  on  other 
grounds  than  that  of  Hebrew  festivals,  or  ecclesiastical 
calendars.)  Out  of  these  differences  in  matters  mor- 
ally indifferent  serious  difficulties  among  brethren 
might  arise.  The  great  principle  that  the  Apostle 
applies  to  them  is  love,  fraternal  tenderness  and  toler- 
ance. Two  things  are  made  prominent  in  the  discus- 
sion, viz.,  neither  the  one  party  nor  the  other  is  to 
sit  in  judgment  upon  his  brother  (xiv:  3)  :  "Let  not 
him  that  eateth  despise  him  that  eateth  not;  and  let 
not  him  which  eateth  not  judge  him  that  eateth."  The 
other  is,  the  sacredness  and  power  of  example  (xiv: 
13)  :  "Let  ...  no  man  put  a  stumbling  block  or 
an  occasion  to  fall  in  his  brother's  way."  "Peace"  is 
too  precious  in  the  Christian  brotherhood,  and,  as  a 


126     OUTLINE  STUDIES  IN   THE   NEW  TESTAMENT 

testimony  to  them  that  are  without,  too  important  to 
be  ruptured  by  trifles. 

2.  The  supremacy  of  love  and  forbearance  among 
Christians  is  enforced  by  a  variety  of  arguments,  some 
of  which  are  here  indicated : 

(a)  All  shall  stand  before  the  tribunal  of  God 
(xiv:  10-12)  :  "Do  not  judge  thy  brother,  since  God 
will  judge  him;  judge  thou  thyself,  since  God  will 
judge  thee'  (Godet).  (b)  The  danger  that  may  result 
from  asserting  one's  liberty  (xiv:  15)  :  "Destroy  not 
him  with  thy  meat,  for  whom  Christ  died.'*  If  Christ 
gave  up  His  life  for  the  weak  brother,  canst  not  thou 
give  up  a  kind  of  food  for  him?  Let  not  your  noble 
creed  of  holy  liberty  be  railed  at,  as  if  it  were  only  a 
thinly  veiled  self-indulgence,  (c)  What  is  not  of  faith 
is  sin  (xiv  123).  All  actions  not  resulting  from  faith 
in  the  Lord  and  in  His  Word  are  sinful.  To  violate 
one's  own  conscience,  to  set  at  naught  the  conscience 
of  another,  is  perilous,  (d)  Christ's  example  (xv:  3)  : 
He  "pleased  not  himself."  In  the  garden  He  yielded 
Himself  to  the  holy  will  of  the  Father,  and  went  thence 
to  the  house  of  Caiaphas  and  Annas,  to  be 
"reproached";  to  the  cross  bearing  that  "reproach." 
"Let  every  one  of  us  please  his  neighbor  for  his  good 
to  edification,"  and  "not  to  please  ourselves."  (e) 
Christ's  ministry  was  to  bring  all  Christians  into  a  holy 
unity  (xv  18-13).  To  enforce  his  teaching  Paul  in 
this  passage  quotes  from  the  Law,  the  Prophets,  and 
the  Psalms,  as  if  he  would  wheel  all  Scripture  into  line 
to  confirm  his  teaching  as  to  Christian  unity  and  recip- 
rocal lov^, 


THE    EPISTLE   TO   THE   ROMANS  12/ 

The  remainder  of  the  Epistle  is  taken  up  with  per- 
sonal explanations,  greetings  to  various  persons  at 
Rome,  and  greetings  to  them  from  those  who  were  with 
him  at  the  time  (xv:i4 — xvi).  Twenty-six  persons 
of  the  Roman  Church  are  mentioned  by  name,  some  of 
whom  were  Paul's  kindred,  and  all  of  them  his  friends. 
Most  of  them  were  doubtless  plain,  obscure  people,  for 
they  are  not  mentioned  elsewhere  in  the  Bible;  some 
of  them  probably  were  slaves.  But  how  touching,  how 
affectionate  are  the  epithets  he  applies  to  them !  Two 
of  them  had  submitted  their  own  throats  to  the  knife 
for  Paul's  sake,  others  (men)  are  addressed  as  "my 
beloved";  perhaps  they  were  his  own  converts.  But 
note  the  "faultless  deHcacy"  he  observes  when  he 
comes  to  greet  the  woman  Persis,  whom  he  describes 
as  "the  beloved."  And  then,  when  all  has  been  said, 
he  seems  to  take  the  pen  in  his  own  hand,  and  crowns 
this  matchless  Scripture  with  the  most  wonderful  of  all 
the  Doxologies  (xvi:  25-27). 


FIRST  EPISTLE  TO  THE  CORINTHIANS 

On  the  Isthmus  of  Corinth,  pictorially  called  by  a 
Greek  poet  *'the  bridge  of  the  seas,"  the  city  of 
Corinth  was  situated.  Its  population  was  a  mixed  one. 
Being  the  chief  commercial  center  of  Greece,  its  trade 
advantages  attracted  men  from  Europe  and  Asia.  Men 
from  all  quarters  met  in  its  streets  and  on  the  quays  of 
its  two  harbors.  Its  commerce  brought  together  Ital- 
ians, Jews,  and  Orientals.  It  was  a  hotbed  of  evil  in 
which  every  noxious  plant,  indigenous  or  foreign, 
rankly  grew  and  flourished.  The  term  "Corinthianize" 
was  coined  to  express  the  deepest  immorality.  Hither 
Paul  came  a  little  after  the  middle  of  the  first  century 
(A.  D.  51-52),  and  preached  salvation  to  the  Jew  first, 
and  then  to  the  Greek,  as  was  his  custom.  The  account 
of  the  planting  of  the  Christian  Church  in  Corinth 
is  found  in  Acts  xviii. 

On  reaching  the  city  he  associated  himself  with 
Aquila  and  Priscilla,  two  noble  Hebrews  whom  the 
decree  of  the  emperor  Claudius  had  with  other  Jews 
exiled  from  Rome  but  a  short  time  before.  Whether 
these  persons  were  Christians  when  Paul  met  them  at 
Corinth,  or  whether  they  became  such  through  his 
ministry  cannot  be  determined,  as  the  Acts  is  silent  on 
the  point,  as  well  as  Paul.  Aquila  and  his  wife  became 
efficient  helpers  in  the  great  cause  to  which  Paul's  life 
was  devoted.  A  business  tie  as  well  as  a  national  one 
united  them.  They  were  of  the  same  craft,  tent- 
makers.     By  Rabbinical  law  all  Jewish  youths  were 

128 


FIRST   EPISTLE   TO   THE   CORINTHIANS  I2g 

taught  some  useful  trade.  One  Rabbi  said  that  he  who 
did  not  teach  his  son  a  trade  instructed  him  to  steal. 
Another  said  that  the  study  of  theology  along  with  a 
trade  was  good  for  the  soul;  without  it  a  temptation 
of  the  devil.  No  higher  example  of  combining  honest 
toil  with  the  utmost  spirituality  of  mind  can  be  found 
than  this  of  Paul  at  Corinth.  It  was  this  working  with 
his  own  hands  that  gave  him  the  honorable  independ-  j^^ie 
ence  of  which  he  so  often  boasts.  While  always  main-  ^  ]r^^^iL 
taining  his  right  to  live  of  the  Gospel,  he  nevertheless 
waived  the  right  and  supported  himself,  thus  preserv- 
ing a  larger  freedom  and  the  unselfishness  of  his 
motives  (i  Cor.  ix:  14-15).  So  highly  did  he  prize 
the  vantage  which  self-support  secured,  that  he  told 
the  Corinthians  "it  were  better  for  me  to  die  than  that 
any  man  should  make  my  glorying  void."  And  well 
he  needed  to  guard  his  conduct  in  this  regard,  for  not- 
withstanding all  his  care  his  disinterestedness  was 
assailed;  his  enemies  insinuated  that  his  zeal  was 
selfish,  his  aim  personal  aggrandizement  (2  Cor.  xi: 
6-12;  xii:  16-18).  Paul's  labor,  however,  was  no 
hindrance  to  that  communion  with  God  which  was  his 
chief  joy,  and  the  source  of  his  peace  and  power ;  for 
while  working  with  his  own  hands  he  was  continually  , 
giving  thanks  on  behalf  of  the  Thessalonians  whose 
work  of  faith  and  labor  of  love  and  patience  of  hope 
in  the  Lord  Jesus  Christ  (i  Thess.  i:3)  evoked  his 
profoundest  gratitude,  as  we  learn  from  the  two 
Epistles  to  these  saints  which  he  wrote  from  this  city. 

The  Apostle's  success  at  Corinth  was  remarkable. 
Stephanas  and  his  household,  among  the  firstfruits  of 


130     OUTLINE   STUDIES  IN  THE   NEW  TESTAMENT 

Achaia,  became  early  and  efficient  helpers  (i  Cor. 
xvi:  15).  The  conversion  of  Crispus,  the  chief  ruler 
of  the  Synagogue,  and  his  house  (Acts  xviii:  18),  we 
may  well  suppose,  marked  an  era  in  the  founding  of 
the  church,  as  also  that  of  Gaius  (Rom.  xvi :  23).  That 
these  were  notable  cases  of  conversion  is  evident  from 
the  fact  that  they  were  baptized  by  the  Apostle  ( i  Cor. 
i:  14,  16),  and  they  seem  to  have  been  the  only  per- 
sons to  whom  he  administered  the  ordinance  while 
at  Corinth. 

A  vision  of  the  Lord  foretelling  a  great  ingathering 
of  souls  at  Corinth  moves  the  Apostle  to  remain  for 
a  year  and  a  half  (Acts  xviii :  11-18).  During  the  latter 
part  of  his  sojourn  an  uprising  of  the  Jews  took  place ; 
Paul  was  arrested  and  taken  before  Gallio,  proconsul 
of  Achaia,  the  brother  of  the  philosopher  Seneca  (Acts 
xviii :  12,  13) .  But  the  effort  to  crush  the  Lord^s  work 
turned  out  disastrously  to  the  Jews  who  organized  and 
promoted  the  riot.  When  Paul  finally  departed  from 
Corinth  it  was  without  external  pressure,  it  was  in 
peace. 

The  Epistles  to  the  Corinthians  were  called  forth  by 
the  serious  state  of  affairs  prevailing  in  the  church. 
The  Christian  assembly  in  the  city  was  torn  by  the 
rivalry  of  contending  factions,  was  criminally  remiss./ 
in  the  administration  of  discipline,  its  members  were 
submitting  their  differences  and  contentions  before  the 
law-courts  of  the  heathen  for  adjudication,  and  they 
exhibited  a  sinful  indifference  if  not  of  tolerance 
toward  the  gross  immoralities  for  which  Corinth  was 
notorious  and  which  seem  to  have  invaded  the  assembly 


FIRST   EPISTLE   TO   THE    CORINTHIANS  I3I 

itself.  Moreover,  these  Christians  had  addressed  to 
the  Apostle  certain  questions  upon  which  they  sought 
light,  e.  g.,  marriage  and  divorce,  food  connected  with 
heathen  sacrifices  and  festivals,  and  spiritual  gifts. 
They  were  disorderly  in  their  meetings  for  worship, 
particularly  in  the  observance  of  the  Lord's  Supper, 
and  some  of  them  entertained  grave  doubts  if  not 
direct  denial  of  the  doctrine  of  the  resurrection  of  the 
saints.  Surely  there  was  ample  reason  that  Paul 
should  write  to  them  with  all  authority  and  tenderness, 
that  he  should  reprove,  rebuke,  correct,  and  instruct 
them  with  the  patience  and  the  firmness  which  their 
conduct  necessitated. 

These  Epistles  differ  very  materially  from  Romans 
and  Galatians.  Romans  contains  an  exhaustive  expo- 
sition of  the  fundamental  doctrines  of  Christianity. 
Galatians  deals  with  serious  doctrinal  error — the  effort 
to  graft  Christianity  upon  the  stock  of  Judaism,  and  so 
judaize  the  Gospel  of  the  grace  of  God.  Corinthians 
were  written  to  meet  and  check  certain  grave  exigen- 
cies that  had  arisen  in  the  church,  and  that  threatened 
its  peace,  its  usefulness,  and  its  very  existence.  But 
it  should  be  borne  in  mind  that  while  the  Apostle  here 
deals  with  questions  and  abuses  which  concerned 
most  intimately  this  local  congregation,  yet  the  princi- 
ples and  the  teaching  called  forth  in  these  letters  by  its 
condition  are  of  universal  application  and  belong  to  all 
time.  While  dealing  mainly  with  the  serious  state  of 
this  church  the  Apostle,  as  his  custom  is,  intermingles 
some  of  the  fundamental  doctrines  of  Christianity  with 
his  instructions  and  his  censures.    Christian  doctrine  is  ^ 


132     OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

intensely  practical.  It  touches  all  the  relations  of  life, 
the  conduct  and  disposition  as  well  as  the  faith  and 
hope  of  the  believer.  This  is  true  of  all  Scripture. 
The  revelation  of  God's  mind  is  not  exhausted  by  the 
historical  situation  which  calls  it  forth ;  nor  is  it  to  be 
tied  up  to  such  conditions. 

The  Spirit  of  God,  who  is  the  real  author  of  the 
Bible,  often  combines  a  variety  of  ends  and  aims  in 
what  He  is  pleased  to  communicate  to  men.  This  fea- 
ture appears  in  the  Corinthian  Epistles  no  less  than  in 
other  portions  of  the  Word,  as  we  shall  have  occasion 
to  see. 

ANALYSIS  OF  FIRST  CORINTHIANS 

A.    Main  Divisions. 
I.  Factions  (i — iv). 
II.  Church  Discipline  (v — ^vi). 

III.  Answer  to  Inquiries  (vii — xiv). 

IV.  The  Resurrection  (xv). 
V.  Conclusion  (xvi). 

B.  Particular  Analysis. 

I.  Introduction  (i:i-9). 

II.  Factions  (i:  10— iv). 

1.  The  case  stated  (i:  11-12). 

2.  The  line  of  argument  (i:  13 — iv). 

a.  Paul's  conduct  was  free  from  party  spirit 

(i:  13-17). 

b.  Party  spirit  opposes  the  Gospel  message 

(1:18-25). 

c.  Character  of  Christ  forbids  party  spirit 

(i:  26-31). 


FIRST   EPISTLE   TO   THE   CORINTHIANS  I33 

d.  Paul's  preaching  was  against  party  spirit 

(ii:i-5). 

e.  The   Gospel   message   of   divine   wisdom 

(ii:6-9). 

f.  Is  revealed  by  the  Spirit  (ii:  10-13). 

g.  Is  understood  by  the  Spirit  and  not  by 

natural  man  (ii:i4 — iii:4). 
h.  Party  spirit  misapprehends  the  nature  of 

the  ministry  (iii:5-23). 
i.  Paul's  example  (iv:  1-13). 
j.  Conclusion  of  argument  (iv:  14-21). 

III.  Church  Discipline  (v — vi). 

1.  The  great  scandal  (v). 

2.  Lawsuits  before  the  unrighteous  (vi:  i-ii). 

3.  Uncleanness  (vi:  12-20). 

IV.  Concerning  Marriage  and  Celibacy  (vii). 

1.  The  lawfulness  of  marriage  and  its  duties  (vs. 

i-ii). 

2.  Directions  about  mixed  marriages  (vs.  12-17). 

3.  Christian  duty  in  the  relations  of  life  (vs.  18-24). 

4.  Apostolic  advice  to  the  unmarried  (vs.  25-40). 

V.  Concerning  Food  Offered  to  Idols  (viii — x:  i). 

1.  Knowledge  and  love  contrasted  (viii:  1-4). 

2.  Christian  liberty  ruled  by  love  (viii:  5-13). 

3.  The  principle  illustrated  and  enforced  by  Paul's 

example  (ix). 

4.  The  principle  the  only  safe  course  (x:  1-13). 

5.  Participation  with  idolatry  contaminating  and 

dangerous  (ix — x:  14-22). 

6.  Practical  summing  up  of  the  teaching  (x:23 — 

xi :  I ) . 


134      OUTLINE   STUDIES   IN   THE   NEW  TESTAMENT 

VI.  Christian  Worship  (xi:2-34). 

1.  Woman's  place  in  the  assemblies  of  Christians 

(xi:2-i6). 

2.  The  proper  observance  of  the  Lord's  Supper 

(xi:  17-34). 

VII.  Concerning  Spiritual  Gifts  (xii — xiv). 

1.  Source  and  diversity  of  the  gifts  (xii:  i-ii). 

2.  Functions  of  gifts  in  the  church,  which  is  an 

organic  unity  (xii :i 2-31). 

3.  Superiority  of  love  over  the  extraordinary  gifts 

(xiii). 

4.  Prophecy  superior  to  tongues  (xiv:  1-25). 

5.  Right  use  of  ministries  in  the  church   (xiv: 

26-39). 

VIII.  The  Resurrection  (xv). 

1.  Christ's    resurrection    an    essential    article    of 

apostolic  testimony  (xv:  i-ii). 

2.  Christ's  resurrection  the  pledge  of  ours  (xv; 

12-34). 

3.  Answer  to  objections  and  nature  of  the  resur- 

rection body  (xv:  35-49). 

4.  Final  victory  over  death  (xv:  50-58). 

IX.  Conclusion  (xvi). 

I.   DEALING   WITH    EVILS    IN    THE    CHURCH 

I.  The  Factions  (xi:  10 — iv).  Four  parties  (i:  12) 
contended  for  the  leadership  in  the  church  at  Corinth, 
and  threatened  its  disruption.  Actual  division  had  not 
yet  taken  place,  but  impended.  Discord  existed  as  it 
always  must  in  the  like  case,  and  disturbed  its  peace, 
marred  its  testimony  and  hindered  its  growth.     The 


FIRST   EPISTLE   TO   THE   CORINTHIANS  I35 

first  of  these  parties  called  itself  after  the  name  of  Paul 
himself.  They  were,  no  doubt,  for  the  most  part  those 
who  had  been  brought  to  Christ  through  his  ministry, 
and  who  were  disposed  to  push  his  doctrine  of  Chris- 
tian liberty  to  a  dangerous  extreme.  The  second  called 
itself  after  the  name  of  Apollos,  "an  eloquent  man  and 
mighty  in  the  Scriptures"  (Acts  xviii:24).  While  he 
was  faithful  to  the  mighty  deposit  of  truth  committed 
to  the  servants  of  Christ,  it  is  likely  his  teaching  was 
more  ornate  and  rhetorical  than  Paul's,  and  hence 
would  be  more  attractive  to  a  section  of  the  church 
who  loved  brilliancy  of  style  and  philosophical  sub- 
tleties in  public  discourse.  The  third  was  the  faction 
of  Peter.  It  was  doubtless  composed  of  Jewish  con- 
verts who  took  the  name  of  the  Apostle  of  the  circum- 
cision. There  is  no  evidence  that  Peter  ever  visited 
Corinth.  His  name,  however,  was  a  synonym  for  the 
predominance  of  the  Jewish  aspect  of  Christianity. 
They  held  that  to  some  degree  Judaism  is  obligatory 
upon  all  who  believe,  that  the  Gentile  churches  should 
conform  to  the  pattern  of  that  in  Jerusalem.  The 
fourth  faction  called  itself  by  the  name  of  Christ.  We 
are  not  distinctly  informed  of  its  nature,  but  may  not 
be  far  astray  if  we  say  that  it  repudiated  all  the  others, 
cast  off  all  human  authority,  refusing  to  recognize  Paul 
or  Apollos  or  Cephas  or  any  other  teacher,  however 
eminent,  and  claimed  for  itself  the  exclusive  right  to 
the  name  Christian.  But  it  was  none  the  less  a  faction 
than  the  others.  Its  sectarian  shibboleth  betrayed  its 
spirit,  just  as  certain  bodies  in  our  day  display  the  same 
sectarianism  under  the  specious  name  of  Christian. 


136     OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

In  combatting  this  evil,  the  Apostle  deals  mainly 

with  those  who  call  themselves  by  his  name  and  by  that 

of  Apollos.     He  shows  that  party   spirit  is  wholly 

V  inconsistent  with  the  sovereign  authority  of   Christ 

^V^  (i:  12-16).  There  is  but  one  Head  of  the  body,  the 
Lord  Jesus.  For  the  redemption  of  the  body  He  was 
crucified;  into  His  name  alone  believers  are  baptized. 
To  set  up  a  human  leader,  no  matter  how  gifted  or 

\  faithful,  is  disloyalty  to  Christ.  He  next  attacks  it  by 
pointing  out  its  root,  viz.,  a  false  conception  of  the 
Gospel  (i:  17 — ii).  The  Gospel  is  not  a  human  sys- 
tem at  all.  It  is  from  God  and,  through  the  Spirit, 
leads  to  Him.  It  is  salvation.  It  is  God's  power.  To 
make  it  of  no  effect  by  perverting  or  disguising  it  is  a 
crime.  Philosophic  speculations,  brilliant  rhetoric, 
subtlety  of  thought  and  splendor  of  diction — such  as 
the  parties  sought  in  their  leaders — are  foreign  to  the 
real  nature  and  object  of  the  Gospel,  and  subversive 
of  it.  Paul  had  not  so  preached  it.  He  would  not  strip 
it  of  its  power  by  arraying  it  in  the  garb  of  worldly 
wisdom,  that  their  "faith  should  not  stand  in  the  wis- 
dom of  men,  but  in  the  power  of  God."  Therefore  he 
"combined  spiritual  things  with  spiritual  words" 
(ii:  13),  as  this  clause  seems  to  mean.  He  matched 
the  divine  message  with  fitting  language.  His  one 
transcendent  theme  was,  Christ  and  Him  crucified. 
He  next  points  out  the  disastrous  consequence  of 
such  preaching  as  the  factions  sought  and  enjoyed 
(iii).  Their  divisions  led  to  strife  and  jealousy,  and 
proved  them  to  be  carnal,  walking  as  the  world  walks. 
Men  may  build  bad  material  on  the  true  foundation, 


FIRST   EPISTLE   TO   THE   CORINTHIANS  1 37 

and  they  may  even  destroy  while  they  imagine  they  are 
building.  A  day  of  trial  is  coming  which  shall  test  the 
character  of  every  man's  work.  Some  men's  work  will 
disappear  in  flames  and  smoke.  Some  will  barely  be 
saved,  their  whole  life-work  utterly  vanish.  How 
important  to  build  right  material  on  the  right  founda- 
tion! He  proves  that  to  range  themselves  under  the 
names  of  their  teachers  indicates  false  notions  as  to 
the  powers  and  functions  of  ministers  of  the  Gospel. 
I.  Ministers  are  servants  (diaconoi),  instruments  in 
the  Lord's  hands  for  the  accomplishment  of  His  will 
(iii:5,  6).  They  bring  a  message  of  which  they  are 
not  the  authors.  2.  Ministers  are  one ;  teach  the  same 
truth,  have  the  same  Spirit,  and  stand  in  the  same  rela- 
tion to  God  (iii:  8,  9).  3.  Every  one  must  answer  to 
God  for  his  work.  Woe  to  them  who  build  good 
material  on  a  false  foundation,  or  bad  material  on  the 
true,  or  who  injure  or  deface  God's  spiritual  house 
(iii:  10-17).  4.  Human  wisdom  and  worldly  devices 
have  no  place  in  the  solemn  work  of  building  the 
church  of  God  (iii:  18-21).  5.  Ministers  are  the 
property  of  the  Church  (iii:  22,  23).  The  building 
does  not  belong  to  the  builders,  but  the  builders  to  the 
building.  Paul,  Apollos,  Cephas, — every  servant, 
whatever  his  gifts  and  station,  is  the  Church's  prop- 
erty. 6.  Ministers  are  stewards  of  the  grace  of  God 
(iv:i-5).  7.  Paul's  personal  example  of  self- 
denial,  lowliness,  meekness,  privation,  and  suffering 
for  the  name  and  cause  of  Christ  exempted  him  from 
any  complicity  in  this  evil,  and  was  enough  to  shame 
forever  the   factional  spirit.     The  argument  against 


138     OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

schism  and  strife  in  the  church  of  Corinth  is  of  uni- 
versal appHcation.  As  drawn  out  by  Paul  in  this  sec- 
tion, it  is  conclusive  and  unanswerable.  Party  spirit 
among  Christians  is  as  much  and  as  pointedly  rebuked 
now  as  then. 

11.  Criminal  Neglect  of  a  Faithful  Discipline  (v). 
The  sin  here  mentioned  was  most  gross  and  shameful, 
one  which  even  the  licentious  inhabitants  of  Corinth 
would  not  tolerate.  Yet  the  Christian  church  of  that 
city  permitted  one  of  the  guilty  parties  to  retain  his 
standing  among  them.  A  moral  sense  of  evil  and  their 
responsibility  touching  it  should  have  led  them  to  hum- 
ble themselves  before  God:  instead  they  were  puffed 
up.  Asserting  his  apostolic  authority,  Paul  dealt  with 
the  case  as  it  deserved.  The  world  is  the  theater  of 
Satan's  power.  The  Church,  delivered  from  his  power, 
is  the  habitation  of  God  by  His  Spirit.  No  evil  leaven 
must  be  permitted  within  the  holy  temple.  The  guilty 
one  was  to  be  put  outside,  delivered  up  to  Satan  for 
the  destruction  of  the  wicked  flesh  that  his  spirit  might 
be  saved  in  the  day  of  the  Lord  Jesus.  It  was  a  tre- 
mendous sentence,  but  the  stern  discipline  wrought  the 
good  end  for  which  it  was  exercised  (2  Cor.  ii:  5-8). 

I.  Legal  wrongs  (vi :  i-ii).  Suits  at  law  appear  to 
have  been  common  among  the  members  of  the  church, 
and  instead  of  bringing  their  causes  before  their 
brethren  they  had  them  tried  before  the  heathen 
tribunals.  The  Apostle  brings  to  bear  upon  their  con- 
duct the  advent  of  Christ,  and  the  amazing  scenes  that 
shall  then  take  place.  He  shames  them  with  the  utter 
incongruity  of  Christians,  the  future  judges  of  the 


FIRST   EPISTLE  TO   THE   CORINTHIANS  I39 

world,  seeking  that  world's  judgment  on  their  petty- 
affairs.  It  is  an  unanswerable  argument,  a  most  cogent 
appeal.  Then  with  fine  irony  he  directs  them  to  set 
those  least  esteemed  among  them  to  be  the  judges 
of  such  affairs.  If  the  coming  of  the  Lord  and  its 
attendant  scenes,  so  solemn  and  so  searching,  held 
the  place  in  the  faith  and  hope  of  Christians  that 
Scripture  warrants  and  demands,  litigation,  and  the 
greed  and  the  spirit  of  resentment  and  revenge  which 
prompt  it,  would  not  be  so  common  as  now. 

2.  Impurity  (vi:  12-20).  We  know  that  the  sin 
warned  so  urgently  against  in  this  section  was  shame- 
fully flagrant  among  the  people  of  Corinth.  That 
members  of  the  church  were  guilty  of  it  seems  evident 
from  v:  1-3 ;  2  Cor.  xii :  21.  It  is  the  common  vice  of 
the  heathen  world  still,  and  in  Christendom  ranks  with 
intemperance,  its  twin  sister  in  debauchery.  The  three 
most  weighty  arguments  which  he  adduces  to  banish 
impurity  of  every  sort  from  the  professing  body  are 
these:  first,  believers  are  members  of  Christ;  they 
form  the  mystical  body  of  which  Christ  is  the  glorious 
Head.  What  a  sin,  what  a  crime,  against  Christ,  to 
take  a  member  of  Him  and  join  it  to  a  harlot !  Second, 
the  body  is  the  temple  of  the  Holy  Spirit.  To  defile 
this  sanctuary  by  fornication  is  to  be  guilty  of  the  most 
awful  sacrilege.  Third,  believers  are  redeemed.  God 
has  bought  them;  with  the  infinite  price  of  His  son's 
precious  blood  He  has  bought  them.  They  are  His 
property.  Therefore,  in  body  and  soul  they  are  to 
glorify  Him,  to  live  for  Him,  and  to  abstain  from  all 
that  is  contrary  to  His  gracious  will.    Therefore,  they 


140     OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

have  no  right  to  abuse  their  bodies  by  sinful  indul- 
gence, by  overwork,  gluttony,  or  sensuality  of  any  sort. 

III.  Answers  to  Questions  That  Had  Been  Pro- 
pounded to  the  Apostle  (vii — xiv).  There  were  sev- 
eral inquiries  addressed  to  him  by  the  church  of  Cor- 
inth, as  we  learn  from  this  portion  of  the  Epistle. 
Three  are  very  distinctly  marked  in  the  letter  itself, 
e.  g.,  vii :  I ;  viii :  i ;  xii :  i.  The  phrases  of  these  verses 
are  aptly  translated  by  Beet  thus :  "  About  the  things 
ye  wrote  me" ;  "About  idol  sacrifices,"  etc. 

IV.  About  Marriage.  The  Corinthians  wished  to 
know  whether  marriage  was  obligatory,  or  lawful,  or 
expedient;  whether  divorce  was  allowable;  whether  a 
Christian  could  consistently  remain  in  the  conjugal 
relation  with  a  heathen.  The  answer  of  the  Apostle 
to  these  inquiries  is  explicit  and  final.  He  teaches 
monogamy,  (vii: 2);  each  man  should  have  his  own 
wife,  each  woman  her  own  husband.  As  to  the  expe- 
diency of  marriage,  he  teaches  that  in  view  of  the 
immoralities  so  common  in  Corinth,  Christian  men  and 
women  should  marry  (vii  12).  Those,  however,  who 
have  self-control  he  advises  to  remain  as  himself, 
unmarried  (vii :  7) .  Yet  the  marriage  relation  is  God's 
institution  and  holy.  No  sin  is  committed  by  those 
who  enter  it.  There  is  no  ground  in  the  Apostle's 
language  for  the  unnatural  practice  of  Romish  celi- 
bacy. In  nothing  of  what  Paul  says  of  abstinence  from 
matrimony  is  there  a  hint  of  compulsion.  The  reason 
for  the  advice  is  stated  in  v.  26  f¥.,  viz.,  the  ever- 
increasing  difficulties  of  the  Christian  position.  Perse- 
cution was  already  begun ;  troubles  of  the  heaviest  sort 


FIRST  EPISTLE  TO  THE  CORINTHIANS  I4I 

were  coming  on  the  Church.  Those  who  had  families 
would  be  exposed  to  greater  dangers  and  anxieties  than 
those  who  were  independent.  Owing  to  the  present 
distress  it  was  better  to  remain  unmarried.  As  to 
separation  the  teaching  is  quite  full  and  definite  (vs. 
10-17).  Final  separation  is  forbidden  by  the  Lord 
Jesus  Himself,  save  for  one  cause  (Matt.  v:32;  xix: 
6-9) .  The  Gospel  does  not  interfere  with  the  marriage 
bond.  If  an  unbelieving  partner  is  contented  to 
remain,  the  union  is  not  to  be  disturbed.  If  he  depart, 
there  is  nothing  to  prevent  him.  But  the  Christian 
thus  abandoned  is  to  remain  unmarried  (v.  11).  Aban- 
donment suspends  the  relation,  but  does  not  sunder  it. 
The  Christian  so  abandoned  cannot  contract  another 
union. 

Paul's  inspiration,  as  brought  to  view  in  this  chapter, 
merits  attention.  He  says:  "I  speak  by  permission, 
not  of  commandment"  (v.  6)  ;  "I  command,  yet  not  I, 
but  the  Lord"  (v.  10)  ;  "To  the  rest  speak  I,  not  the 
Lord"  (v.  12) ;  "I  have  no  commandment  of  the  Lord; 
yet  I  give  my  judgment"  (v.  25)  ;  "I  suppose  there- 
fore" (v.  26).  What  does  he  mean  by  such  language? 
That  a  part  of  his  communication  is  from  the  Lord 
and  a  part  from  his  own  uninspired  mind?  So  some 
think.  But  a  little  attention  to  the  matter  will  serve 
to  correct  such  a  notion.  What  he  means  is  this :  On 
some  things  touching  marriage  Christ  has  spoken,  and 
the  Apostle  accordingly  quotes  Him.  But  phases  of 
the  marriage  relation  had  developed  at  Corinth  on 
which  the  Lord  Jesus  had  given  no  direct  revelation  in 
His  teaching.     It  was  needful  that  these  difficulties 


142     OUTLINE  STUDIES  IN   THE  NEW  TESTAMENT 

should  be  authoritatively  settled.  And  Paul  does  so, 
using  the  strongest  terms:  "I  speak,"  "I  command," 
etc.  A  stronger  proof  of  his  inspiration  could  hardly 
be  adduced.  Who  is  this  man  Paul  that  he  should  set 
his  authority  alongside  of  that  of  Jesus  Christ  ?  Could 
anything  be  more  arrogant  or  presumptuous  than  for 
a  mere  man  to  lift  his  speech  up  to  a  level  with  the 
teaching  of  the  Son  of  God?  If  he  did  not  speak  by 
the  Spirit  of  God,  his  language  is  that  of  a  madman. 
But  this  he  claims :  "And  I  think  that  I  also  have  the 
Spirit  of  God"  (v.  40,  R.  V.).  Augustine  long  ago 
noted  that  Paul's  "I  think"  in  this  verse  is  ironical, 
and  he  is  followed  by  Meyer  and  De  Wette.  As  if  he 
said.  Do  others  claim  divine  authority?  Even  so  do 
I.  The  chapter  discloses  Paul's  knowledge  of  the 
words  of  Christ.  In  it  he  manifests  an  intimate 
acquaintance  with  the  very  words  of  the  Saviour.  He 
knows  just  what  the  Lord  had  said  on  certain  sub- 
jects; and  he  knows  this  to  the  same  extent  and  with 
the  same  understanding  as  to  the  import  of  the  Lord's 
teaching  as  do  the  Gospels.  How  did  he  know  it?  It 
is  a  valuable  fact  that  he  does,  for  it  helps  to  settle  the 
question  of  the  age  and  accuracy  of  the  Gospel  record. 
It  was  probably  through  the  faithful  transmission  of 
Jesus'  teachings  to  which  Luke  refers  (Luke  i:  1-4) 
that  he  received  the  knowledge.  It  is  not  beyond  the 
bounds  of  belief  at  all  that  Matthew's  Gospel  was 
already  in  circulation  among  Christians ;  and  the  view 
is  strengthened  by  the  fact  that  in  this  chapter  under 
review  the  Apostle  seems  to  refer  to  that  Scripture. 
V.    Christian  Liberty  (viii — x).    Should  Christians 


FIRST   EPISTLE  TO  THE   CORINTHIANS  I43 

attend  heathen  festivals  and  partake  of  the  meat  which 
possibly  had  been  presented  to  an  idol?  Should  they 
at  all  eat  of  such  food?  Some  seriously  scrupled  to 
do  so.  They  regarded  it  as  sinful  thus  to  come  into 
contact,  if  not  to  commune,  with  the  impure  spirit  of 
idolatry.  Others  who  were  stronger  did  not  hesitate 
to  eat  whatever  was  set  before  them.  Paul's  answer 
contains  an  exposition  and  application  of  the  princi- 
ples and  responsibilities  of  Christian  liberty.  This  sec- 
tion contains  the  fullest  revelation  of  the  nature, 
extent,  and  responsibiHties  of  Christian  liberty. 

1.  He  shows  that  an  idol  is  nothing;  there  is  but 
one  God,  the  Lord  of  Heaven  and  earth  (viii:i-6). 
It  is  very  possible  for  a  Christian  to  come  to  such 
knowledge  as  to  be  totally  indifferent  to  idols  and  all 
that  pertains  thereto. 

2.  Not  all  Christians  attain  to  such  maturity  of  dis- 
cernment (viii:7,  8).  Some  are  led  into  sin  by  the 
example  of  the  stronger ;  their  conscience  is  defiled  by 
eating  what  to  the  stronger  is  a  matter  of  complete 
indifference ;  for  they  cannot  regard  the  idol  as  nothing. 

3.  Paul's  remedy  for  such  cases,  viz.,  the  law  of 
love  (viii  19-13).  The  stronger  brother  ought  to 
abridge  his  liberty  for  the  sake  of  the  weaker.  For  it 
is  a  matter  of  indifference  whether  he  eat  or  not ;  there 
is  no  compulsion;  he  is  neither  better  nor  worse  for 
having  eaten  or  for  having  not  eaten.  Since  then  no 
moral  duty  is  involved,  but  much  is  involved  for  the 
weaker  brother,  the  strong  believer  ought,  out  of  love 
for  his  brother  in  the  faith,  to  let  the  law  of  charity 
have  full  sway.    In  Rom.  xiv,  where  this  question  is 


144      OUTLINE   STUDIES   IN   THE   NEW   TESTAMENT 

discussed,  the  duties  of  the  weaker  brother  are  pointed 
out :  "Let  not  him  that  eateth  despise  him  that  eateth 
not;  and  let  not  him  that  eateth  not  judge  him  that 
eateth;  for  God  has  received  him  (v.  3).  The  Apos- 
tle's principle  is,  Christian  liberty,  precious  as  it  is,  is 
regulated  and  determined  by  the  law  of  love. 

4.  He  enforces  his  teaching  by  reciting  his  own 
example  (ix).  He  is  an  Apostle,  is  free,  is  their  spiri- 
tual father.  No  one  can  deny  that  he  has  the  right  to 
have  a  wife  (ix:  5),  to  cease  from  working  (v.  6),  to 
require  his  support  from  the  Gospel  (vs.  7-14)  ;  but  he 
has  waived  all  these  rights,  nor  asserted  his  liberty, 
that  his  work  might  not  be  hindered,  that  weak  breth- 
ren might  not  be  made  to  stumble.  He  had  become  all 
things  to  all  men  that  by  all  means  he  might  save  some 
(v.  22).  That  is,  with  him  the  law  of  love  reigned 
pre-eminent,  controlling  his  liberty  and  personal 
rights.  The  principle  is  the  secret  of  his  matchless 
devotion  and  self-sacrifice:  love  exulting  over  every 
thought  of  ease  and  personal  indulgence. 

5.  The  principle  upon  which  he  insists  is  the  only 
safe  one  (x:  1-13).  He  illustrates  the  danger  which 
may  arise  from  self-indulgence  and  the  assertion  of 
our  preference  and  will  by  Israel's  history  in  the  wil- 
derness. They  gave  the  reins  to  their  lusts  and  mur- 
mured at  the  privations  which  God  designed  for  their 
discipline,  and  divine  chastisement  fell  upon  them. 
The  Christian  who  does  the  like  will  share  the  same 
awful  judgments.  It  is  a  deep  law  he  here  touches. 
"Whatsoever  a  man  soweth  that  shall  he  also  reap," 
etc.     For  the  principles  of  the  divine  government  as 


FIRST   EPISTLE   TO   THE   CORINTHIANS  1 45 

seen  in  the  history  of  Israel  are  eternal  in  their  appli- 
cation. They  belong  to  Christian  times  no  less  than 
to  Jewish.  Conduct  like  theirs  now  or  in  any  age  will 
be  followed  by  the  like  consequences.  Therefore, 
practice  self-control. 

6.  What  is  really  meant  by  taking  part  in  a  heathen 
festival  (x:  14-22)?  Paul  decides  the  question.  He 
draws  the  line  with  a  firm  hand.  A  Christian  who 
sits  at  the  Lord's  Table  places  himself  by  that  act 
under  the  authority  and  control  of  Christ,  whose  feast 
it  is,  and  who  presides  unseen  thereat.  The  Jew  also 
who  partakes  of  the  sacrifice  puts  himself  under  the 
authority  of  the  altar  and  in  communion  with  it ;  iden- 
tifies himself  with  the  worship  of  Jehovah.  The 
heathen  who  eats  at  the  idol  temple  becomes  by  the  act 
a  partaker  of  the  worship  of  the  god  that  there  pre- 
sides ;  identifies  himself  with  the  idol  temple.  More- 
over, in  all  such  cases,  the  worshipers  commune 
together,  share  in  the  same  acts  of  worship,  acknowl- 
edge the  same  object  of  worship,  and  are  identified 
with  one  another  as  communicants  at  the  same  feast. 
While  the  idols  are  nothing,  yet  back  of  all  idolatry 
are  demons  with  whom  the  worshipers  have  commun- 
ion. Let  the  Corinthians  consider  whether  they  can 
drink  the  cup  of  the  Lord  and  the  cup  of  demons; 
whether  they  can  be  partakers  of  the  Lord's  Table  and 
the  table  of  demons.  It  is  a  most  cogent  and  irresisti- 
ble argument,  and  must  have  set  at  rest  once  for  all 
the  question  of  a  Christian's  attending  a  heathen  feast 
and  taking  part  therein. 
7.    Practical  appHcation  of  the  teaching  (x:  23-33; 


146     OUTLINE   STUDIES  IN   THE  NEW  TESTAMENT 

xi:i).  The  whole  teaching  of  this  section  may  be 
summed  up  in  the  subHme  rule  with  which  the  Apostle 
closes  his  discussion:  "Whether  therefore,  ye  eat  or 
drink,  or  whatsoever  ye  do,  do  all  to  the  glory  of  God" 
— a  rule  well  calculated  to  regulate  the  conduct  of  the 
Christian  in  every  doubtful  or  difficult  relation. 

VI.  Christian  Worship  (xi).  The  Apostle's  teach- 
ing on  this  point  breaks  up  into  two  parts,  viz.,  a 
woman's  place  in  the  assemblies  of  Christians,  and  the 
right  observance  of  the  Lord's  Supper.  The  first  part 
extends  through  vs.  2-16,  the  second  occupies  the  re- 
mainder of  the  chapter. 

It  would  seem  that  Christian  women  were  assuming 
a  quasi-official  position  in  the  church,  that  they  were 
asserting  a  sort  of  equality  with  men  in  the  services  of 
the  Lord's  house,  and  an  independence,  or  rather  an 
impatience,  under  the  restraints  their  place  of  subor- 
dination imposed,  which  boded  ill  to  the  family  and 
the  Church.  (See  chapter  xiv:34,  35;  i  Tim.  ii:  11- 
15.)  To  arrest  the  danger  that  threatened  and  to  give 
authoritative  instruction  on  the  important  matter,  Paul 
appeals  to  the  divine  order  of  being  in  the  redemptive 
scheme.  Christ  is  the  supreme  center,  "the  middle 
between  God  and  man:  from  Him  the  Hne  of  grada- 
tion descends  to  man  and  ascends  to  God."  The  head 
of  the  man  is  Christ;  the  head  of  the  woman  is  the 
man ;  the  head  of  Christ  is  God.  This  is  the  order  of 
power  ascending  to  Him  who  is  supreme.  No  doubt 
it  is  the  order  of  redemption  that  is  brought  to  view. 
For  the  man  to  attempt  to  thrust  himself  into  the  place 
of  Christ  would  be  sheer  blasphemy.    For  the  woman 


FIRST    EPISTLE   TO   THE    CORINTHIANS  I47 

to  leave  the  sphere  assigned  to  her  in  the  constitution 
of  creation,  would  be  the  subversion  of  the  divinely 
appointed  order.  In  worship  and  service,  the  man 
should  be  unveiled  because  he  is  the  image  and  glory 
of  God.  The  woman  is  to  be  veiled,  i.  e.,  recognize 
in  dress  and  demeanor  her  place  of  modest  subordina- 
tion, because  she  is  the  glory  of  the  man.  This  is  a 
noteworthy  statement.  "The  woman  is  the  glory  of 
the  man."  Among  the  inferior  animals  almost  univer- 
sally the  beauty  of  form  and  of  dress  belongs  to  the 
male.  It  is  the  male  bird  that  has  the  gorgeous  plum- 
age. How  magnificent  the  features  and  colors  of  the 
peacock,  the  pheasant,  and  the  bird  of  paradise,  while 
his  mate  wears  the  modest  brown — almost  dingy. 
How  majestic  is  the  mane  and  the  form  of  the  lion, 
while  his  lioness,  strong  and  lithe  as  she  is,  wears  a 
much  humbler  coat.  But  in  the  human  family  this 
order  is  reversed.  The  beauty  of  face  and  form  is 
displayed  by  the  woman.  The  man  may  have  a  beauty 
of  his  own,  but  it  is  not  so  fine  nor  refined  nor  grace- 
ful as  the  woman's.  So  in  art  of  almost  every  sort 
woman  is  the  glory  of  our  race.  If  she  persist  in  leav- 
ing the  place  where  her  glory  shines,  if  she  will  persist 
in  pushing  out  into  the  glare  of  public  life  and  thrust 
herself  into  the  struggle  and  the  grinding  competition 
that  wears  out  men's  lives  and  tenderer  instincts,  let 
her  not  be  astonished  if  she  lose  her  distinctive  grace — • 
the  delicate  sheen  that  cannot  bear  the  world's  rough, 
unhallowed  ways.  Paul  does  not  forbid  woman's 
active  labors  in  the  church,  but  he  guards  against  ill 
consequences  that  would  follow  the  abuse  of  Christian 


148     OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

liberty.  He  requires  of  the  woman  who  prophesies 
or  prays  in  the  social  meeting  to  observe  becoming 
modesty  in  dress  and  demeanor. 

Shameful   abuse  of   the   ordinance  of   the  Lord's 
Supper  had  crept  into  the  church  (vs.  17-34)  •  it  was 
degraded  to  the  level  of  a  common  meal.     It  seems 
probable  that  a  fraternal  repast  immediately  preceded 
the  observance  of  the  Supper.    This  early  received  the 
name  of  Agape,  or  Love-feast.    In  Corinth,  it  seems, 
some  of  the  richer  members  brought  abundance  of 
viands  for  the  Agape,  while  the  poorer  had  little  or 
nothing.     Instead  of  uniting  the  food  and  all  partak- 
ing of  it  in  common,  each  ate  what  he  had,  and  those 
who  had  little  were  hungry,  and  those  who  had  much 
were   drunken.     In   immediate   connection   with   the 
Agape  the  Supper  was  observed ;  and  naturally  enough 
the  latter  was  profaned  by  the  members  who  had  just 
partaken  of  the  Love-feast;  indeed,  it  seems  the  one 
glided  into  the  other  in  such  a  way  as  to  make  the  two 
a    single    feast.      Paul    condemns    their    conduct    in 
unsparing  terms,  and  proceeds  to  state  whence  he  had 
his  knowledge  of  the  institution,  the  nature,  object  and 
perpetuity  of  the  Lord's  Supper.    He  received  it  from 
the  Lord  Himself;  it  was  instituted  by  Christ  Him- 
self ;  it  is  designed  to  be  the  memorial  of  the  sacrificial 
death  of  the  Lord ;  it  consists  of  eating  the  bread  and 
drinking  of  the  cup  by  the  communicants ;  it  is  to  con- 
tinue until  He  comes.     Self-examination  should  pre- 
cede its  observance ;  and  ignorant  or  willful  perversion 
or  abuse  of  it  exposes  the  guilty  party  to  the  judg- 
ment of  the  Lord.    It  is  the  most  solemn  and  import- 


FIRST   EPISTLE   TO  THE   CORINTHIANS  I49 

ant  ordinance  of  the  Gospel,  for  it  is  the  Lord's  Table 
we  approach,  it  is  with  the  Lord  Himself  that  we  com- 
mune, and  with  one  another;  in  it  we  proclaim  His 
death  till  He  come ;  therefore,  with  all  reverence  and 
preparedness  of  heart  ought  we  to  approach  it. 

VII.  Concerning  Spiritual  Gifts  (xii — xiv).  The 
teaching  of  the  chapter  may  be  summarized  thus :  The 
wealth  of  spiritual  gifts  with  which  the  Church  of  God 
is  endowed  (vs.  i-ii),  and  the  design  of  such  gifts 
(12-31).  The  gifts  bestowed  on  the  church  of  Cor- 
inth, and,  we  may  add,  on  all  the  apostolic  churches, 
for  this  is  but  a  sample  of  the  others,  are  extraordi- 
nary. The  basis  of  them,  no  doubt,  is  found  in  the 
natural  capabilities  of  men,  but  no  man  ever  displays 
them  until  he  becomes  a  member  of  Christ,  for  they 
belong  exclusively  to  the  realm  of  the  spiritual,  the 
body  of  Christ. 

Nine  gifts  are  mentioned.  They  may  be  grouped 
under  three  main  divisions:  i.  Intellectual  power 
(v.  8)  ;2.  Supernatural  Energy  of  Faith  (vs.  9,  10)  ; 
3.  Speaking  with  Tongues  (v.  10).  They  may  be 
classified  as  follows : 

1.  Intellectual  Power: 

"Word  of  wisdom." 
"Word  of  knowledge." 

2.  Uncommon  Energy  of  Faith: 

"Faith  itself." 
"Gifts  of  Healing." 
"Working  of  Miracles." 

3.  Power  of  Teaching: 

"Prophecy." 


150     OUTLINE   STUDIES   IN   THE   NEW  TESTAMENT 

4.  Power  of  Spiritual  Discernment : 

'^Discerning  of  Spirits." 

5.  Speaking  with  Tongues : 

"Divers  kinds  of  tongues." 
"Interpretation  of  tongues." 

In  the  enumeration  of  the  gifts  the  Apostle  begins 
with  the  highest  of  all,  "the  word  of  wisdom,"  and 
"the  word  of  knowledge,"  the  power  to  understand 
and  to  declare  the  deep  things  of  God — apprehension 
of  divine  truth  and  its  utterance.  He  closes  the  list 
with  the  lowest  and  least,  "tongues,"  a  gift  neither 
essential  nor  permanent,  as  chapter  xiv  shows.  Still, 
there  is  a  sort  of  order  traceable;  wisdom  is  followed 
by  knowledge,  which  suggests  its  opposite,  faith;  and 
this  is  succeeded  by  its  miraculous  results;  and  these 
by  doctrine  and  prediction;  and  these  by  judgment, 
tongues  and  their  interpretation. 

Note  that  Paul  ascribes  all  to  the  Holy  Spirit ;  He  is 
the  author  of  all  gifts  and  bestowments  Christians 
enjoy.  Whatever  may  be  the  believer's  natural  capacity, 
with  whatever  talents  he  may  be  enriched,  he  cannot  of 
himself  command  one  of  the  mighty  energies  of  the 
Spirit.  Much  less  can  the  natural  unrenewed  man ;  he 
is  altogether  destitute  of  them.  Moreover,  the  Spirit 
acts  as  Sovereign  in  communicating  them.  He  dis- 
tributes to  each  one  severally  as  He  will.  No  one  can 
command  them  at  his  will,  much  less  can  he  select  for 
himself,  and  still  less  can  he  monopolize.  He  can  cul- 
tivate and  develop  what  he  has  received,  so  that  it 
increases  and  grows  more  efficient  with  him  by  faith- 
ful use,  but  he  can  do  no  more. 


FIRST   EPISTLE  TO  THE  CORINTHIANS  I5I 

Furthermore,  the  wealth  of  these  spiritual  endow- 
ments is  most  remarkable.  It  is  like  God  thus  to  give, 
superabundantly,  infinitely.  So  does  He  in  nature; 
not  less,  but  more  in  grace.  Unity  with  amazing 
variety  is  His  way.  He  is  no  servile  copyist.  A  dead 
uniformity  is  man's  way.  Finally,  the  aim  and  end  is 
that  His  people  may  be  thoroughly  furnished  to  every 
good  work — that  each  may  perform  his  appropriate 
ministry  to  his  own  advantage  and  to  the  profit  of  the 
whole  body,  the  Church. 

The  teaching  concerning  gifts  leads  necessarily  to 
the  subject  of  the  organic  nature  of  the  Church.  It  is 
the  body  of  Christ.  Believers'  union  with  Him  is 
represented  in  scripture  as  the  vine  and  the  branches 
(John  XV )  ;  as  the  foundation  and  the  superstructure 
(Eph.  i) ;  as  the  bridegroom  and  his  bride  (2  Cor. 
xi :  2).  Perhaps  the  most  striking  figure  is  this  of  the 
body.  Christians  are  not  separate,  unrelated  units; 
they  are  not  like  grains  of  sand  or  isolated  trees.  They 
are  compacted  together  and  form  one  whole,  a  body 
organized,  articulate,  instinct  with  life.  Of  this  body 
Christ  is  the  Head — the  central  controlling  power — 
and  each  believer  is  some  member  of  the  body.  Each 
has  his  own  place  and  his  own  functions.  Each  has 
his  importance,  but  not  equal  importance.  Yet  to  the 
symmetry  and  completeness  of  the  body  each  member 
is  indispensable.  Great  are  the  functions  of  the  eye, 
the  ear,  the  hand;  but  of  how  little  real  use  would 
these  be  without  the  feet,  the  heart,  the  lungs,  the 
head !  The  Lord  needs  all  the  members,  uses  all,  puts 
more  abundant  grace  and  beauty  on  those  that  seem 


152      OUTLINE   STUDIES   IN   THE   NEW   TESTAMENT 

least  comely  and  attractive.  But  great  and  marvelous 
as  is  the  mystic  body,  with  its  interdependencies,  and 
great  as  are  the  gifts  with  which  the  Head  enriches 
it,  yet  there  is  one  grace  all  may  enjoy — that  is  com- 
mon to  all  and  that  transcends  all  the  extraordinary 
gifts,  viz.,  love.  And  so  we  turn  to  chapter  xiii,  the 
supremacy  of  love. 

The  word  which  Paul  here  exalts,  about  which  he 
weaves  the  most  majestic  sentences,  is  never  used  by 
the  Greek  heathen  classical  writers.  The  utmost  they 
attained  here  lies  in  the  cold  word  philanthropy,  and 
in  Philadelphia,  which  was  restricted  to  blood  relations. 
It  occurs  in  the  Septuagint  and  is  found  in  the  apocry- 
phal Book  of  Wisdom.  It  was  "born  in  the  bosom  of 
revealed  religion"  (Trench).  One  hundred  and  six- 
teen times  it  is  found  in  the  New  Testament  and  is 
forever  consecrated  to  the  purest  and  holiest  affection 
of  which  we  can  have  any  conceivable  knowledge.  The 
common  word  for  love  in  the  Greek  language  could 
never  serve  to  designate  the  love  of  God,  the  love  of 
Christ,  the  love  of  the  Spirit  (Rom.  xv:3o),  and 
Christian  love.  It  was  dyed  too  deeply  in  pagan  asso- 
ciations to  be  capable  of  redemption  into  holier  usage. 
The  Holy  Spirit  has  chosen  this  term,  altogether 
removed  from  human  passion  of  every  form  and 
degree,  and  lifted  it  up  into  a  sphere  where  evermore 
it  shines  with  undivided  splendor.  Paul's  description 
of  love  falls  into  three  parts : 

I.  Love's  Prominence  (vs.  1-3).  It  is  indispensa- 
ble. Its  absence  renders  every  other  gift  and  faculty 
useless  and  profitless.    Eloquence  of  the  loftiest  sort 


FIRST   EPISTLE   TO   THE   CORINTHIANS  1 53 

without  it  is  worthless,  is  no  more  than  booming  brass. 
The  ability  to  teach,  to  open  the  mysteries,  the  pro- 
found secrets  of  nature,  and  even  of  revelation,  with- 
out it,  is  valueless.  A  masterful  intellect,  a  poetic 
imagination,  a  remorseless  logic,  a  brilliant  diction, 
without  the  divine,  all-helpful  grace  of  love,  are 
absolutely  worthless.  "The  mightiest  philosophers 
have  never  changed  the  morals  of  the  street  in 
which  they  lived."  A  heroic  devotion  which  leads 
even  to  martyrdom  without  love  may  be  only 
wild  fanaticism.  Love  colors,  transfuses  and 
transfigures    all. 

2.  The  Attributes  of  Love  (vs.  4-7).  What  a  mar- 
velous description  of  the  characteristics  and  activities 
of  love  this  is.  Love  is  positive  and  negative,  active 
and  passive:  it  vitalizes  every  grace,  subdues  every 
passion,  transfuses  every  emotion,  sweetens  every  bit- 
terness, disarms  evil  and  fills  the  good  with  energy  and 
power.  It  is  patient,  kind,  humble,  unselfish,  decorous, 
gentle,  yielding,  firm,  trustful,  hopeful. 

3.  Love's  Permanence  (vs.  8-13).  Prophecies  shall 
cease,  as  prediction,  in  its  accomplishment,  as  teach- 
ing, in  the  age  when  man  will  not  teach  his  brother  to 
know  the  Lord,  for  all  shall  know  Him  from  the  least 
even  to  the  greatest  (Jer.  xxxi:34;  Heb.  viiiiii). 
"Tongues  shall  cease."  Of  the  sixteen  languages  rep- 
resented at  Pentecost  in  Jerusalem  (Acts  ii)  nearly 
every  one  of  them  is  no  longer  spoken.  "The  tongues 
of  earth  are  many;  the  language  of  Heaven  is  one." 
"Knowledge  shall  be  done  away,"  by  a  wider  and  truer 
intelligence,  a  higher  and  nobler  comprehension.    But 


154      OUTLINE  STUDIES  IN   THE  NEW  TESTAMENT 

love  will  abide,  for  it  is  of  all  graces  the  most  God-like, 
for  "God  is  love." 

The  Apostle  next  discusses  the  comparative  value 
of  prophecy  and  the  gift  of  tongues.  He  sets  prophecy 
in  the  highest  place,  and  recognizes  its  possession  as 
most  desirable.  To  prophesy  is  to  declare  God's  mes- 
sage to  men.  The  message  may  relate  to  the  past,  the 
present  or  the  future;  but  it  is  not  to  be  confined  to 
prediction.  Prophecy  in  its  biblical  meaning  is  more 
than  teaching  or  preaching;  it  is  essentially  to  declare 
God's  mind  with  an  authoritative,  unmistakable  assur- 
ance. The  prophet  gave  forth  communications  from 
God;  he  spoke  in  the  power  of  the  Holy  Spirit  and  the 
heathen  auditor  was  overwhelmed  by  his  words.  The 
gift  of  prophecy  is  superior  to  '"tongues"  (vs.  4-1 1). 
The  aim  of  it  is  the  edification,  comfort  and  strength- 
ening of  believers  (vs.  12-20).  The  purpose  of 
"tongues"  is  to  evince  the  supernatural  presence  of 
God  with  His  people.  The  gift  was  a  sign  (vs.  21-23). 
The  blessed  effects  of  prophecies  are  to  instruct  the 
Church,  to  convert  sinners  and  to  lead  them  to  Christ 
(vs.  24-33). 

The  gift  of  tongues  so  highly  prized  by  the  Corin- 
thians was  certainly  a  miraculous  endowment  of  the 
Spirit.  It  is  difficult  to  understand  just  what  it  was, 
much  more  to  define  it.  It  seems  evident  from  the 
chapter  that  it  was  not  identical  with  speaking  foreign 
languages,  for  often  neither  the  hearer  nor  the  speaker 
himself  understood  the  utterance.  The  utterance,  to 
be  of  profit,  had  to  be  interpreted  (vs.  27,  28).  In  this 
respect  the  gift  as  it  prevailed  among  the  Corinthians 


FIRST    EPISTLE   TO   THE   CORINTHIANS  1 55 

differed  from  that  bestowed  on  the  disciples  on  the 
day  of  Pentecost,  for  the  hearers  then  recognized  each 
his  own  form  of  speech  in  the  words  spoken  by  the 
Spirit-filled  disciples.  At  Corinth  it  was  a  wrapt, 
ecstatic  state  into  which  the  Spirit  brought  the  speaker, 
and  in  which  he  poured  forth  utterances  unintelligible 
often  to  himself  and  to  those  about  him  save  as  it  was 
given  some  one  sitting  by  at  the  moment  to  make  intel- 
ligible. It  appears,  therefore,  that,  in  some  cases,  the 
speaker  alone  understood  and  no  others  besides ;  some- 
times another  understood  what  was  said,  the  speaker 
not;  and  sometimes  both  speaker  and  hearer  under- 
stood. Paul  says  this  gift  was  a  "sign,"  not  of  edifi- 
cation for  believers,  but  only  for  the  unbelieving;  and 
he  justifies  the  designation  by  his  quotation  from 
Isaiah  xxviii:  ii,  12.  The  Spirit  had  His  own  reasons 
for  bestowing  the  gift  which  He  has  not  been  pleased 
fully  to  disclose  to  us.  Speculation  concerning  it  is 
useless. 

VIII.  The  Resurrection  of  the  Body  (xv).  It  was 
the  denial  by  some  of  the  resurrection  that  called  forth 
this  magnificent  defense  (v.  12).  Some  Christians 
questioned  the  doctrine  (2  Tim.  ii:i7,  18),  in  the 
apostolic  age,  but  it  appears  no  one  doubted  that  of 
Christ.  Paul's  argument  in  support  of  this  funda- 
mental hope  rests  upon  the  undisputed  fact  of  Christ's 
resurrection — an  argument  the  most  conclusive  ever 
framed  on  the  subject.  Every  reader  must  feel  the 
intensity,  the  vehemence  with  which  the  Apostle 
writes.  His  language  is  impassioned,  his  words  fairly 
burn.    At  times  he  seems  to  be  indignant,  or  sarcastic, 


156      OUTLINE   STUDIES  IN  THE   NEW  TESTAMENT 

or  impatient,  but  always  eloquent  and  earnest  to  the 
last  degree.  For  the  truth  involved  is  vital.  If  the 
resurrection  is  given  up,  the  Gospel  is  stripped  of  all 
its  power,  faith  is  emptied  of  all  its  worth,  and  hope 
becomes  bankrupt.  The  discussion  is  limited  to  the 
resurrection  of  the  saints.  Silence  reigns  over  the  des- 
tiny of  the  wicked. 

The  chapter  falls  into  three  parts:  i.  The  central 
facts  of  the  Gospel  message  (vs.  i-ii).  2.  Christ's 
resurrection  renders  forever  secure  the  resurrection 
of  the  saints  (vs.  12-34).  3.  Objections  answered — 
the  glory  of  the  resurrection  body  (vs.  35-58). 

1.  The  facts  upon  which  Paul's  preaching  turned — 
the  core  of  all  he  proclaimed  to  lost  men — are  these : 
that  Christ  died  for  our  sins  according  to  Scripture; 
that  He  was  buried,  and  that  He  rose  again  the  third 
day,  according  to  the  Scriptures.  The  facts  are 
accredited  by  competent  and  trustworthy  witnesses. 
Six  sets  of  witnesses  are  mentioned,  three  being  indi- 
viduals, Peter,  James,  and  Paul  himself;  three  are 
groups  of  individuals,  the  Apostles  twice,  and  a  com- 
pany of  more  than  five  hundred,  of  whom  the  major 
part  were  still  living.  Nor  are  these  all  the  witnesses. 
He  passes  over  in  silence  the  women,  the  two  with 
whom  Jesus  conversed  on  the  way  to  Emmaus  (Luke 
xxiv),  the  seven  on  the  lake  shore  (John  xxi).  Some 
of  them  saw  the  Lord  repeatedly  after  He  was  risen. 
These  are  facts,  true  even  as  God  is  true.  On  them 
Christianity  rests.  On  them  likewise  Paul  builds  his 
unanswerable  conclusions  and  his  triumphant  hope. 

2.  Disastrous  results  of  the  denial  of  the  resurrec- 


FIRST   EPISTLE   TO   THE   CORINTHIANS  1 57 

tion  (vs.  12-20).  The  form  of  argument  is  called 
reductio  ad  absurdum,  i.  e.,  the  position  of  the  opponent 
is  shown  to  be  absurd,  monstrous,  and  incredible.  Our 
Lord  repeatedly  predicted  that  He  would  rise  from  the 
grave  on  the  third  day  (Matt,  xvi :  21 ;  Luke  xviii  :33). 
If  He  did  not  rise,  He  is  not  the  Prophet  who  should 
come  into  the  world.  Is  the  denier  of  the  resurrection 
prepared  to  assert  that?  Besides,  to  deny  the  possi- 
bility of  a  resurrection  is  to  deny  Christ's.  What  is  true 
of  the  whole  is  true  of  all  the  parts.  If  the  dead  rise 
not,  then  Christ  is  not  risen,  and  hence  Christianity  is 
wiped  out  as  a  divine  plan  for  man's  redemption. 

Moreover,  in  such  case  apostolic  preaching  is  void 
of  all  power,  and  faith  is  emptied  of  its  content,  is 
destitute  of  reality.  For  the  central  fact  of  the 
preaching  is  Christ's  resurrection,  and  faith  rests  on 
that  fact,  the  living  person  of  the  Son  of  God.  Worse 
still,  the  Apostles  are  deceivers;  for  if  Christ  is  not 
risen,  they  are  convicted  of  lying:  they  are  "found" 
out  to  be,  not  mistaken,  but  false  witnesses  of  God; 
for  God  sent  them  to  testify  to  what  they  had  seen. 
But,  if  Christ  is  not  risen  from  the  dead,  then  they 
abuse  their  high  commission  and  utter  in  God's  name 
what  they  know  to  be  false.  Is  that  credible?  Is  it 
conceivable?  There  is  no  pardon  of  sin,  if  Christ  is 
not  risen.  He  was  delivered  for  our  offences,  and 
raised  again  for  our  justification  (Rom.  iv:25).  Is  it 
all  a  delusion?  Yes,  if  He  is  not  risen;  our  faith  is 
fruitless,  is  without  the  promised  results.  (The  word 
in  V.  17  rendered  "vain"  is  different  from  that  of  v. 
14) .    To  deny  the  resurrection  is  to  impeach  both  the 


158      OUTLINE  STUDIES  IN   THE  NEW  TESTAMENT 

wisdom  and  the  power  of  God.  His  wisdom — ^because 
in  His  infinite  love  He  gave  His  Son  for  our  salvation 
( Jno.  iii :  16 ;  Rom.  v :  8)  ;  and  His  power,  for  He  hath 
declared  by  His  Spirit  that  the  Gospel  is  His  power 
unto  salvation  to  every  one  that  believeth  (Rom.  i:i6, 
17).  And  so  God  is  powerless  to  retrieve  the  ruin  of 
the  Fall!  Such  is  the  monstrous  conclusion  to  which 
the  opponent  is  inevitably  driven  by  his  denial  of  the 
resurrection. 

But  not  only  believers  who  are  alive  are  still  unjus- 
tified and  unsaved,  but  those  who  have  died  have  per- 
ished. The  best  and  purest  men  and  women  of  the 
world  whose  last  words  of  earth  were  words  of  tri- 
umph and  praise  have  perished.  Stephen  with  the 
light  of  Heaven  streaming  down  on  his  upturned  face, 
with  his  vision  of  the  Son  of  ]\Ian  standing  at  God's 
right  hand  ready  to  welcome  him  into  bhss;  John's 
brother  James  slain  by  Herod's  savage  sword ;  perhaps 
James  of  Jerusalem  also,  the  Lord's  brother,  beaten  to 
death  by  a  fuller's  club,  and  others  of  like  faith  who 
were  in  Christ  while  they  lived,  and  who  fell  asleep  in 
union  with  Him — is  it  conceivable  that  they  are  lost? 
Have  they  perished  in  their  sins  ?  "The  sounds  of  glory 
were  ringing  in  their  ears"  while  they  Hved,  and  they 
died  with  visions  of  bliss  filling  and  thrilling  their 
spirits — was  it  all  delusion?  Yes,  they  have  been 
basely  cheated,  if  there  is  no  resurrection  of  the  dead. 
And  we,  Apostles  and  Christians  now  alive,  are  the 
most  pitiable  of  men ;  for  we  expose  ourselves  to  hard- 
ships and  dangers;  suffer  persecution  and  privation; 
are  hunted  down  as  ferocious  beasts  that  must  be 


FIRST   EPISTLE  TO   THE   CORINTHIANS  1 59 

destroyed.  How  pitiable,  how  silly  it  all  is,  if  there 
be  no  resurrection.  "Better  eat,  drink,  die:  what  can 
the  rest  avail  us  ?"  "But  now  is  Christ  risen  from  the 
dead,  and  become  the  firstfruits  of  them  that  slept." 
This  is  the  triumphant  conclusion.  There  is  marked 
suggestiveness  in  the  term  firstfruits.  It  is  taken  from 
the  ancient  ceremony  of  Israel  of  waving  the  sheaf  of 
firstfruits  of  the  ripening  grain  before  the  Lord  (Lev. 
xxiii:9-ii).  The  sheaf  was  at  once  the  pledge  and 
the  sample  of  the  entire  harvest;  it  was  a  part  of  the 
harvest  to  be  gathered.  Christ  is  the  firstfruits  of  all 
the  sleeping  saints  in  His  resurrection.  As  certainly 
as  He  is  risen,  so  certainly  shall  they  rise,  for  His  is 
the  pledge  and  the  assured  part  of  their  resurrection. 
Our  faith  in  the  resurrection  rests  on  the  proved  fact 
of  Christ's. 

3.  Corroborative  proofs  of  the  resurrection  (vs. 
21-34).  There  is  organic  union  subsisting  between 
Christ  and  His  people,  just  as  surely  as  that  existing 
between  Adam  and  his  race.  By  reason  of  the  natural 
and  federal  union  with  Adam  the  first  man,  all  die 
(are  dying).  Death  has  passed  upon  the  whole  race 
because  of  the  first  man's  sin  (Rom.  v:i2).  By 
reason  of  the  federal  and  vital  union  with  Christ,  the 
Second  Man,  all  in  Him  shall  be  made  alive.  If  the 
first  statement  is  true,  viz.,  that  all  in  Adam  die — and 
who  can  deny  it? — ^the  second  is  likewise,  viz.,  that  all 
in  Christ  shall  share  His  victory  over  sin  and  death. 
Else  redemption  has  proved  a  failure,  and  Christ's 
work  abortive.  But  there  is  an  order  or  rank  in  which 
the  redeemed  come  forth  from  the  gates  of  death; 


l60     OUTLINE   STUDIES  IN  THE  NEW  TESTAMENT 

Christ  the  Captain  and  Conqueror  marches  first  in  the 
glorious  procession,  and  His  people,  His  redeemed 
bands  afterward.  Then  ensues  the  subjugation  of  all 
things  by  the  Saviour,  and  He  finally  delivers  up  the 
perfected  Kingdom  to  God  even  the  Father. 

It  is  to  be  noted  that  a  series  of  events  are  clearly 
indicated  in  vs.  20-27.  If  we  conceive  of  the  end- 
time  as  a  single  event,  a  final  consummation  which 
terminates  at  once  both  our  race  and  time  likewise,  we 
shall  fail  to  grasp  the  full  significance  of  these  great 
predictions.  "The  day  of  the  Lord"  and  "the  last 
day"  in  prophetic  Scripture  does  not  mean  a  day  of 
four  and  twenty  hours,  but  a  period  during  which  a 
variety  of  events  transpires.  Paul  distinctly  marks  ofif 
some  of  the  events  in  this  passage:  (i)  the  Lord's 
resurrection;  (2)  His  advent;  (3)  the  resurrection  of 
those  that  are  His ;  (4)  the  overthrow  of  all  enemies, 
the  abolition  of  all  rule  and  authority,  and  His  King- 
dom established  in  victorious  power;  (5)  the  deliver- 
ing up  of  the  Kingdom  to  God.  These  and  other  like 
events  do  not  take  place  simultaneously  nor  contem- 
poraneously. They  are  successive;  they  are  stages  in 
the  accomplishment  of  the  divine  purposes.  Paul  sep- 
arates them  by  two  adverbs  of  temporal  sequence,  viz., 
"then,"  "then"  (vs.  23-24).  The  two  words  might 
just  as  well  be  rendered  "afterward,"  for  this  is  their 
exact  meaning,  as  vs.  5-7  show,  where  each  successive 
appearance  of  Christ  after  His  resurrection  is  desig- 
nated by  the  same  terms.  In  the  series  of  subjugations 
here  mentioned  the  last  is  that  of  death.  On  any  fair 
principle  of  interpretation  the  meaning  seems  certainly 


FIRST   EPISTLE   TO   THE   CORINTHIANS  l6l 

to  be  this,  that  death  is  not  destroyed  at  the  advent  of 
the  Lord;  it  seems  to  linger  still,  while  other  enemies 
are  being  triumphantly  dealt  with.  So  Van  Ooster- 
zee  understands  it:  "Christ  the  firstfruits;  after  that 
yet  a  last  conflict,  only  later  followed  by  the  entire 
destruction  of  the  last  enemy,  death."  So  also  Prince 
Edwards :  "Death  has  not,  it  appears  from  this,  been 
destroyed  at  the  second  coming  and  at  the  resurrec- 
tion of  those  that  are  Christ's."  Precisely  the  same 
order  of  events  is  observed  in  Rev.  xix:  ii — xx:  14. 
There  is  first  the  coming  of  the  mighty  Conqueror, 
the  judgment  of  His  enemies,  the  binding  of  Satan, 
the  "first  resurrection,"  and  the  judgment  before  the 
Throne.  The  last  act  in  the  mighty  drama  is,  death 
and  Hades  are  cast  in  to  the  lake  of  fire  (Rev.  xx :  14). 
This  is  Paul's  "last  enemy."  Christ's  victory  is  abso- 
lutely com.plete  when  He  has  abolished  death,  and 
delivered  up  the  perfected  Kingdom  to  God  the 
Father.    This  is  the  final  "end." 

The  words,  "then  shall  the  Son  also  himself  be 
subject  unto  him  that  put  all  things  under  him,  that 
God  may  be  all  in  all"  (v.  28),  present  a  revelation  so 
mysterious  and  profound  as  to  be  beyond  human 
grasp.  The  cessation  of  His  human  mode  of  existence 
or  its  absorption  into  Deity  it  cannot  mean,  for  that 
could  not  be  called  a  subjection  to  God.  Enough  now 
to  say  that  when  Christ's  mediatorial  reign  has  accom- 
plished the  mighty  end  for  which  it  was  established, 
when  He  has  cleared  the  Kingdom  of  the  last  vestige 
of  sin  and  misery  and  has  brought  all  things  into  com- 
plete and  everlasting  subjection  to  God,  the  Kingdom 


l62      OUTLINE   STUDIES   IN   THE   NEW   TESTAMENT 

is  surrendered  to  the  Father.  This  economic  change, 
vast  and  all-comprehensive  as  it  must  be,  will  not 
affect  the  divine  dominion  of  the  Son,  in  the  unity  of 
the  Godhead;  it  may  be  that  then  and  only  then  will 
be  re-established  the  harmony  and  bliss  fulness  and 
peace  and  glory  that  existed  before  sin  was,  and  God, 
the  triune  God,  Father,  Son,  and  Holy  Ghost,  shall  be 
all  in  all.  Christ  will  ever  be  the  medium  of  commun- 
ion, the  Word,  and  the  glorious  Redeemer  of  the  saved 
from  among  men. 

4.  The  nature  and  the  glory  of  the  resurrection 
body  (vs.  35-58).  A  difficulty  is  started  by  the 
inquiry,  "How  are  the  dead  raised  up,  and  with  what 
body  do  they  come  ?"  The  question  involves  the  possi- 
bility of  bodily  resurrection  and  the  kind  of  body  those 
raised  up  shall  have.  A  dozen  difficulties  may  be 
urged  against  its  possibility.  Here  is  one:  if  physi- 
ology speaks  true,  a  man  who  has  lived  fifty  years  has 
already  had  seven  bodies.  With  what  body  shall  he 
come?  Our  Lord's  reply  to  the  Sadducean  objection 
is  complete  and  final,  "Ye  do  err,  not  knowing  the 
Scriptures  nor  the  power  of  God"  (Matt.  xxn:2g; 
cf.  Mark  xii:24,  27).  Admit  God's  power,  and  every 
difficulty  vanishes.  If  man  by  his  genius  and  skill  can 
so  transform  dead  matter  as  to  etherealize  it  until  it  is 
brilliantly  transparent,  what  will  God  not  do  when  He 
raises  up  the  bodies  of  His  people  and  robes  them  with 
majestic  immortality?  Paul's  reply  is  based  on  the 
continuity  of  identity.  In  all  the  changes  which  our 
bodies  undergo  even  before  death,  personal  identity  is 
never  lost.     Analogy  as  to  seeds,  animal  life,  and 


FIRST    EPISTLE   TO   THE   CORINTHIANS  163 

material  bodies  shows  the  variety  that  marks  creation. 
God  is  not  straitened  for  archetypes.  He  has  filled  the 
universe  with  myriad  forms,  and  there  are  gradations 
in  these  forms.  So  will  it  be  in  the  resurrection.  The 
body  dies,  and  melts  into  kindred  dust,  a  thing  of  cor- 
ruption and  weakness,  an  object  of  repulsiveness :  it 
rises  a  body  of  beauty,  power,  and  glory,  and  is 
exquisitely  adapted  to  the  condition  of  the  glorified 
human  spirit.  Great  as  the  change  in  resurrection  will 
be,  nevertheless  the  identity  of  the  body  will  be  pre- 
served. So  much  is  pledged  by  the  Apostle  in  this 
chapter.  God's  unfailing  promise  and  power  are 
involved;  the  trumpet  shall  sound  and  the  dead  shall 
be  raised  incorruptible,  and  we  (the  living)  shall  be 
changed  (vs.  51-57). 

The  teaching  of  the  chapter  may  be  summarized 
thus: 

1.  The  resurrection  of  the  body  is  assured  by  the 
resurrection  of  Christ. 

2.  It  will  be  the  resurrection  of  the  same  body. 

3.  It  will  be  a  resurrection  in  a  different  body,  but 
its  identity  preserved. 

4.  It  will  be  only  when  Christ  shall  come  again. 

5.  Living  saints  shall  receive  the  incorruptible  and 
glorious  body. 

The  closing  chapter  of  the  Epistle  treats  of  the  col- 
lection for  the  church  in  Jerusalem,  personal  matters, 
and  salutations.  In  v.  17  we  learn  the  number  and 
names  of  those  who  brought  to  Paul  the  letter 
addressed  him  by  the  Corinthians,  to  which  this  Epistle 
is  in  part  an  answer. 


164      OUTLINE   STUDIES  IN   THE  NEW  TESTAMENT 

Looking  back  over  this  great  Epistle,  some  things  in 
it  stand  out  with  remarkable  distinctness : 

1.  xALpostolic  preaching  gathers  about  one  central 
and  transcendent  theme,  viz.,  the  person  and  work  of 
the  Lord  Jesus  Christ. 

2.  The  Holy  Spirit  as  the  Supreme  Revealer  of 
truth,  the  Sanctifier  of  God's  people,  whose  sanctuary 
is  now  the  bodies  of  believers,  is  likewise  made  most 
prominent. 

3.  The  organization  of  the  Church,  the  marvelous 
gifts  enjoyed  by  it,  and  the  power  with  which  it  bore 
its  witness  for  God  amid  the  darkness  and  moral  mis- 
ery of  a  heathen  city  are  also  distinguishing  features 
of  the  Epistle. 

4.  We  are  here  presented  with  a  vivid  picture  of  a 
church  composed  of  men  and  women  whose  infirmi- 
ties and  defects  are  like  our  own.  Saints  indeed  the 
Corinthians  were,  but  imperfect,  sinful,  and  blame- 
worthy in  many  things.  The  letter  entirely  dissipates 
the  notion  that  the  Apostolic  Church  was  in  an  excep- 
tional condition  of  holiness  of  life  and  purity  of  doc- 
trine. 


SECOND   EPISTLE   TO    THE    CORINTHIANS 

From  Ephesus  Paul  wrote  his  First  Epistle  to  the 
Corinthians.  It  was  inferred  from  i  Cor.  v:7  and 
xvi :  8  that  it  was  in  the  spring  and  near  Passover  that 
it  was  written.  He  purposed  to  remain  at  Ephesus  till 
Pentecost,  and  then  visit  Corinth.  But  the  tumult 
precipitated  by  Demetrius  and  his  fellow  craftsmen 
(Acts  xix — XX :  i)  forced  him  to  flee  from  Ephesus. 
He  crossed  over  most  probably  by  ship  to  Troas.  In 
the  meantime  Titus  had  been  sent  to  Corinth  from 
Ephesus  on  a  most  important  and  delicate  mission,  viz., 
to  learn  the  precise  state  of  things,  and  to  adjust  if 
possible  the  difficulties  which  disturbed  the  peace  of 
the  church  and  even  threatened  its  existence,  and  to 
further  the  collection  for  the  saints  of  Jerusalem. 
Whether  Titus  was  one  of  those  who  carried  Paul's 
first  letter  to  the  Corinthian  church,  or  whether  he 
with  the  unnamed  brother  (2  Cor.  viii:i8;  xii:i8) 
went  a  little  later,  cannot  be  positively  determined. 
Certainly  no  great  length  of  time  intervened,  if  any  at 
all.  Perhaps  contemporaneously*  with  the  dispatch  of 
the  letter  this  trusted  messenger  was  on  his  way  to 
the  scene  of  strife  and  confusion  with  authority  to 
compose  the  troubles,  deal  with  offenders,  and  to  bring 
the  church  back  into  loyal  obedience  to  Christ,  the 
supreme  Head  of  all.    Amid  great  anxiety  and  restless 

*Lightfoot,  Conybeare,  Howson  and  Lias,  etc.,  hold  that 
Titus  was  one  of  the  bearers  of  i  Corinthians. 

165 


l66      OUTLINE   STUDIES  IN   THE   NEW  TESTAMENT 

apprehension  (2  Cor.  vii:5,6)  Paul  awaited  at  Troas 
Titus'  return  and  the  tidings  he  should  bring.  There 
seems  to  be  no  evidence  that  the  two  had  arranged  to 
meet  at  this  point.  The  expulsion  of  the  Apostle  from 
Ephesus  forbids  this  notion.  His  devotion  to  the  cause 
and  testimony  of  Christ  would  not  suffer  him  to  remain 
idle.  He  preached  the  Gospel  at  Troas,  and  a  "door 
was  opened  unto  me  of  the  Lord"  (2  Cor.  ii:  12).  It 
is  likely  that  at  this  time  the  Church  was  planted  there, 
for  on  the  final  journey  to  Jerusalem  Paul  spent  seven 
days  at  Troas  teaching  the  disciples  and  breaking 
bread  with  them  (Acts  xx:6,  7).  How  long  he 
remained  at  Troas  we  know  not,  but  obviously  for 
some  length  of  time.  Week  after  week  passed,  but 
Titus  came  not,  and  the  Apostle  suffered  all  the  pangs 
of  hope  deferred  (2  Cor.  ii:  13).  It  might  be  thought 
that  the  joy  incident  to  the  establishment  of  a  church 
at  Troas  as  a  blessed  light-center  in  that  dark  region 
would  have  consoled  the  Apostle  and  have  kept  him 
there.  But  no;  to  settle  the  troubles  at  Corinth,  to 
vindicate  his  own  apostolic  authority,  and  to  purge 
out  the  old  leaven  which  threatened  to  permeate  and 
ruin  the  whole  body,  was  more  vitally  important  than 
the  founding  of  a  new  Christian  society.  Accordingly, 
he  passed  on  to  Macedonia,  and  no  doubt  stopped  to 
wait  at  Philippi.  But  even  in  Macedonia  the  deep 
depression  felt  at  Troas  continued;  his  flesh  had  no 
rest;  in  his  own  graphic  words,  ''Without  were  fight- 
ings, within  were  fears"  (2  Cor.  vii:5).  The  final 
arrival  at  Titus  served  in  great  measure  to  lift  the  bur- 
den and  calm  his  perturbed  spirit.     Paul  then  wrote 


SECOND   EPISTLE  TO   THE   CORINTHIANS  1 67 

the  Second  Epistle  to  the  Corinthians,  which  was  car- 
ried back  to  the  beloved  church  by  the  same  faithful 
messenger,  Titus.  No  long  time,  therefore,  could  have 
elapsed  between  the  writing  of  the  two  Epistles,  per- 
haps less  than  six  months. 

The  occasion  of  its  composition  was  the  reception 
of  the  tidings  from  Corinth  by  Titus.  Paul  was 
extremely  solicitous  touching  the  reception  that  had 
been  accorded  a  former  letter  which  he  addressed  to 
these  Christians  (2  Cor.  ii:3,  4,  9;  vii:8).  From 
these  passages  it  has  been  argued  with  much  plausi- 
bility that  he  had  written  them  a  very  severe  letter 
(now  lost),  which  was  dispatched  by  the  hand  of 
Titus.*  This  view  assumes  that  Titus  was  sent  to 
Corinth  after  the  First  Epistle  had  gone,  perhaps  some 
time  thereafter — a  theory  which  cannot  be  proved. 
The  weight  of  the  evidence,  rather,  is  on  the  side  of 
those  who  hold  that  Titus  went  with  the  deputation  that 
carried  to  Corinth  the  first  letter,  viz.,  our  canonical 
First  Corinthians.  There  is  quite  enough  of  severity 
in  First  Corinthians  to  justify  his  language  in  the 
places  cited  above.  Let  anyone  thoughtfully  ponder 
the  stern  force  with  which  he  writes  in  i  Cor.  iv :  18-21  ; 
V :  1-8 ;  vi :  5-8 ;  xi :  17-22 ;  xv :  35,  36,  and  he  will  have 
little  difficulty  in  accounting  for  the  Apostle's  uneasi- 
ness and  dejection.  His  emphatic  rebuke  of  the  fac- 
tional spirit  prevailing  in  the  church  was  enough  in 
itself  to  excite  his  deep  soHcitude  for  the  issue.  For 
aught  he  knew,  the  effect  of  his  First  Epistle  might 
serve  to  intensify  party  feeling  instead  of  allaying  it. 

*Wait,  in  Speaker's  Commentary. 


1 68     OUTLINE  STUDIES  IN   THE  NEW  TESTAMENT 

He  was  well  aware,  as  2  Cor.  proves,  that  his  apostolic 
authority  was  denied,  that  his  motives  were  impugned, 
and  that  his  character  for  candor  and  honesty  was 
assailed  by  a  section  of  the  church.  What  if  his  First 
Epistle  should  only  embitter  the  feeling  of  hostility 
against  him  ?  Is  it  any  wonder  he  awaited  the  outcome 
with  the  utmost  apprehension,  almost  with  dread? 
There  appears,  therefore,  to  be  no  necessity  to  inter- 
ject between  i  and  2  Corinthians  a  letter  by  Paul  of 
great  severity — a  letter  that  has  totally  disappeared.* 
This  theory  of  a  lost  Epistle  only  seems  to  complicate 
matters,  and  to  make  2  Corinthians  well-nigh  unin- 
telligible in  some  of  its  references. 

The  report  brought  by  Titus  was  in  the  main  favor- 
able. The  majority  of  the  church  had  bowed  submis- 
sively to  the  exhortations  and  admonitions  of  the  Apos- 
tle, and  had  earnestly  set  about  correcting  the  excesses 

*Dr.  Robertson  in  Hasting's  Dictionary  of  the  Bible  finds 
four  Epistles  certainly,  probably  five,  written  by  Paul  to  the 
Corinthians,  two  of  which  only  survive.  One  of  these,  a  pre- 
canonical,  is  supposed  to  be  referred  to  in  i  Cor.  v:g.  A 
second  is  the  "severe  letter"  written  between  i  and  2  Cor. 
Lightfoot  has  proved  that  the  epistolary  aorist  of  i  Cor.  v :  9 
may  refer  to  the  sentence  Paul  was  then  writing,  as  the 
Martyrdom  of  Polycarp  shows.  There  is  no  valid  objection 
against  the  view  of  lost  apostolic  epistles  on  the  score  of  the 
true  doctrine  of  inspiration.  Calvin  himself  seems  to  have 
thought  that  some  have  not  been  preserved.  (Quoted  by 
Wait  in  Speaker's  Commentary.)  But  to  the  present  writer 
there  appears  little  ground  for  teaching  that  two  to  Corinth 
are  lost.  There  is  no  hint  in  early  Christian  literature  of 
such  a  thing:  and  the  Greek  commentators,  we  are  assured, 
who  certainly  understood  their  own  language,  had  no  difficulty 
in  applying  2  Cor.  ii :  3,  4,  9;  vii :  8,  to  the  strong  words  of 
censure  which  occur  in  i  Corinthians. 


SECOND   EPISTLE   TO   THE   CORINTHIANS  1 69 

and  abuses  he  had  so  faithfully  exposed  (i:i3,  14; 
vii:  9,  15,  16).  There  was  a  considerable  faction,  how- 
ever, whose  animosity  was  sharpened  to  a  keener  edge 
by  the  solemn  rebuke  Paul  had  administered  (x:i, 
10).  This  fact  accounts  for  the  mixed  character  of 
the  Epistle. 

I.  Characteristics  of  Second  Corinthians.  It  is  the 
most  personal,  the  least  doctrinal,  of  all  Paul's  Epistles 
except  Philemon.  Nevertheless,  fundamental  doctrine 
is  plainly  discernible  in  it.  Here,  as  elsewhere,  he 
contrasts  the  old  and  the  new  covenants,  giving  the 
highest  preference  to  the  new  to  the  same  extent  and 
with  like  emphasis  as  in  Galatians.  The  grace  of  God 
is  as  certainly  magnified  here  as  in  Romans.  The 
earthly  and  the  future  Hfe,  the  ministry  of  reconcilia- 
tion, the  substitutionary  work  of  the  Lord  Jesus  Christ, 
and  the  duty  of  separation  on  the  part  of  Christians 
from  the  evil  world  and  its  wicked  ways  are  taught 
with  the  like  certainty  of  conviction  as  in  his  other 
writings.  And  yet  that  which  predominates  is  the 
personal  element — the  deepest  feelings  of  his  being. 
The  varying  moods  which  the  circumstances  in  which 
this  letter  was  written  naturally  produced,  anxiety  and 
hope,  trust  and  resentment,  indignation  and  love  fol- 
low each  other  in  rapid  succession.  Naturally  so,  for 
the  apostle  had  been  deeply  wounded  by  the  imputa- 
tions with  which  he  was  assailed,  by  the  slanders 
uttered  against  him,  and  refreshed  by  the  tidings  of 
repentence  and  a  return  to  a  better  state  of  mind 
among  the  majority  of  these  Christians.  George  Her- 
bert expresses  the  truth  when  he  writes:    "What  an 


170      OUTLINE   STUDIES  IN  THE  NEW  TESTAMENT 

admirable  Epistle  is  the  second  to  the  Corinthians! 
How  full  of  affections!  He  joys  and  is  sorry;  he 
grieves  and  he  glories;  never  was  there  such  care  of 
a  flock  expressed  save  by  the  great  Shepherd  of  the 
fold,  who  first  shed  tears  over  Jerusalem  and  after- 
ward blood."  ''Consolation  and  rebuke,  gentleness  and 
severity,  earnestness  and  irony  succeed  one  another  at 
very  short  intervals  and  without  notice"  (Alford). 

2.  There  is  a  marked  difference  between  the  two 
Epistles  to  the  Corinthians.  They  are  alike  in  this, 
that  both  reveal  Paul's  profound  and  disinterested  love 
for  these  Christians,  and  for  their  peace  and  well- 
being.  No  sacrifice  is  felt  to  be  too  great,  from  no 
self-abasement,  however  humiliating,  will  he  shrink, 
if  only  this  beloved  church  can  be  cured  of  its  evils  and 
its  excesses,  if  only  the  beauty  of  holiness  and  the 
charm  of  grace  and  the  power  of  Christ  may  have 
unhindered  sway  with  them. 

But  while  they  have  this  in  common,  there  is  the 
widest  distance  between  the  two  Epistles  both  in  char- 
acter and  contents.  First  Corinthians  is  one  of  the 
most  systematic  in  structure,  and  yet  the  most  diversi- 
fied of  all  that  he  has  written.  A  variety  of  questions 
are  discussed ;  some  on  doctrine,  others  relating  to  dis- 
cipline, to  ordinances,  to  spiritual  gifts,  etc.  Second 
Corinthians  is  the  most  unsystematic  of  Paul's  writ- 
ings ;  and  this  because  of  its  nature,  the  circumstances 
which  necessitated  its  composition,  and  the  variety  of 
the  topics  introduced  into  it.  It  is  an  impassioned  self- 
defence  against  unjust  charges  and  calumnies  and 
insinuations  made  against  him;  it  contains  personal 


SECOND   EPISTLE   TO   THE   CORINTHIANS  I/I 

explanations,  requests,  exhortations,  and  encourage- 
ments. It  has  been  well  called,  "The  Apostle's  Apolo- 
gia pro  vita  sua."  In  it  he  is  constrained  to  exalt  his 
own  courage,  manliness,  self-sacrificing  zeal,  and  his 
sincerity,  as  an  all-sufficient  answer  to  the  wanton 
aspersions  of  his  character  by  his  adversaries.  Though 
nothing  was  more  repugnant  to  his  genuine  humility 
and  modesty  than  egotism  and  braggadocio,  neverthe- 
less he  was  "compelled"  to  boast  (xiiiii).  Thirty- 
one  times  this  term  boast,  in  its  various  forms,  is  used 
in  the  Epistle — more  frequently,  indeed,  than  in  all 
his  other  letters  beside ;  and  its  very  frequency  proves 
how  deeply  the  apostle  felt  the  necessity  to  vindicate 
himself  and  to  establish  the  disinterestedness  of  his 
motives  and  ministry.  At  all  costs  he  must  clear  him- 
self of  the  unworthy  imputations  heaped  upon  him. 
Nowhere  does  Paul  appear  more  noble  and  true; 
nowhere  does  he  more  thoroughly  vindicate  his  right 
to  the  exalted  titles  of  Apostle  and  Servant  of  Jesus 
Christ  than  in  his  Second  Epistle  to  the  Corinthians. 

We  may  be  thankful  for  the  occasion  that  led  the 
Apostle  to  speak  so  freely  of  himself.  Some  things  he 
tells  us  of  his  personal  history  which  otherwise  we 
should  not  have  known,  e.  g.,  his  escape  from  Damas- 
cus (xi:32,  33);  his  remarkable  revelations,  or  vis- 
ions (xii:  1-4)  ;  the  thorn  in  his  flesh  (xii:  7).  Then, 
too,  the  enumeration  of  his  sufferings  from  men  and 
from  the  elements,  the  hardships  and  privations  he 
endured,  are  very  remarkable  (xi:  23-27).  The  five 
times  he  was  beaten  with  stripes  were  Jewish  scourg- 
ings,  of  which  no  mention  is  made  in  Acts.    The  three 


172     OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

times  he  was  beaten  with  rods  were  Roman  scourgings, 
one  only  of  which  is  narrated  in  Acts,  that  by  com- 
mand of  the  magistrates  at  Philippi  (Acts  xvi :  22,  23). 
Both  these  forms  of  punishment,  the  Jewish  and  the 
Roman,  were  so  severe  that  sometimes  the  victim  died. 
"Thrice  I  suffered  shipwreck."  Not  one  of  these 
shipwrecks  is  recorded  in  the  Acts.  The  shipwreck 
of  Acts  xxvii  took  place  some  years  after.  In  one  of 
them,  perhaps,  a  night  and  a  day,  he  was  in  the  deep 
with  nothing  between  him  and  death  but  a  plank  or 
a  spar.  And  then  he  tells  something  of  his  various  and 
tremendous  "perils";  perils  of  rivers,  particularly  in 
Asia  Minor  and  parts  of  Greece,  where  swollen 
streams  were  unbridged  and  dangerous;  of  robbers, 
thieves  and  brigands  who  still  haunt  the  mountains  of 
Greece  and  Asia,  and  from  pirates  who  infested  the 
Mediterranean.  What  a  life  of  toil,  privation,  risk, 
exposure,  "deaths  oft,"  was  that  of  Paul!  And  yet 
he  who  endured  and  dared  all  this  was  a  man  con- 
stantly suffering  from  ill  health,  at  least  infirm  health 
(2  Cor.  iv:7-i2;  xii  17-10;  Gal.  iv:i3,  14).  His 
heroic  self-devotion  seems  almost  superhuman.  All 
this  and  much  more  is  brought  out  in  2  Corinthians 
not  elsewhere  related,  or  even  referred  to.  In  fact, 
this  Epistle  is  almost  an  autobiography. 

One  wonders  as  he  reads  whether  Luke  in  the  long 
confidential  talks  he  must  have  had  with  Paul  at 
Caesarea  and  at  Rome  was  told  anything  of  the  Apos- 
tle's personal  history,  such  as  is  recorded  in  this  Epis- 
tle. Probably  not.  It  is  significant  that  Paul  seems 
never  to  have  mentioned  the  marvelous  revelations  he 


SECOND  EPISTLE  TO   THE   CORINTHIANS  I73 

had  (xii:  1-4)  till  fourteen  years  had  passed;  and  it  is 
likely  none  of  the  other  particulars  were  ever  told  to 
any,  even  to  his  most  intimate  friends.  For  like  all 
really  great  men,  like  Moses,  and  Daniel,  and  John, 
Paul  was  reticent  to  speak  of  himself,  was  modest, 
retiring,  courteous — the  farthest  possible  from  vanity 
and  conceit,  the  sure  marks  of  littleness  and  pusillan- 
imity. It  was  in  sheer  self-defence,  because  "com- 
pelled," that  in  this  Epistle  he  must  boast. 

3.  Analysis.  The  contents  are  quite  varied,  and  it 
is  next  to  impossible  to  reach  a  satisfactory  analysis  of 
the  Epistle.  We  may  divide  it,  however,  roughly,  into 
three  parts:  (i)  Review  of  recent  events — Paul's 
principles  of  action  (i — ^vii).  (2)  Directions  about 
the  collection  for  the  Judaean  saints  (viii,  ix).  (3) 
The  great  invective — ^vindication  of  his  apostolic 
authority  (x — xiii). 

The  first  section  (i — ^vii)  embraces  something  of 
Paul's  experience  during  the  period  of  time  immedi- 
ately preceding  the  writing  of  the  Epistle.  It  begins 
with  an  outburst  of  praise  and  thanksgiving  for  the 
tidings  received  from  Corinth,  and  it  ends  with  the 
expression  of  joyful  confidence  in  these  saints.  Sev- 
eral things  claim  more  particular  mention. 

(i)  Thanksgiving  for  encouragement,  and  for 
deliverance  from  impending  danger  (i:i-ii).  The 
peril  he  refers  to  was  the  affliction  that  came  upon  him 
in  Asia,  and  it  was  so  great  that  he  despaired  of 
life.  He  "had  the  sentence  of  death  in  himself.''  It 
is  thought  by  many  able  expositors  that  this  over- 
whelming danger  could  not  be   connected  with  the 


174      OUTLINE  STUDIES  IN   THE   NEW  TESTAMENT 

tumult  at  Ephesus  (Acts  xix),  as  in  Luke's  account  of 
it  Paul  does  not  appear  to  be  exposed  to  any  imminent 
personal  risk.  We  read,  "And  when  the  uproar  was 
ceased,  Paul  called  unto  him  the  disciples,  and  em- 
braced them,  and  departed  for  to  go  into  Macedonia'* 
(Acts  xx:  i).  From  this  statement  it  seems  clear  that 
though  compelled  to  quit  Ephesus  prematurely  he  did 
not  flee  for  his  life  as  he  was  forced  to  do  from  Thes- 
salonica  (Acts  xviirio).  Accordingly,  it  is  believed 
that  he  refers  to  a  dangerous  attack  of  sickness;  per- 
haps an  uncommonly  severe  assault  of  Satan's  mes- 
senger, "the  thorn  in  the  flesh" — a  disease  which  con- 
tinually impeded  his  efforts  and  shackled  his  energy. 
The  view  is  reasonable  and  pertinent.  The  trouble  at 
Ephesus  and  the  disasters  that  might  befall  the  Lord's 
work  there,  and  the  anxiety  and  worry  arising  from 
the  news  of  Corinth,  might  well  induce  a  grave  sick- 
ness of  a  body  already  enfeebled  by  incessant  toil  and 
exposure.  But,  on  the  other  hand,  it  seems  probable 
that  Luke  in  Acts  does  not  record  all  the  facts  of  the 
mob  at  Ephesus.  The  significant  expression  in  i  Cor. 
XV 132,  "If  after  the  manner  of  men  I  have  fought 
with  beasts  at  Ephesus,"  denotes  that  Paul  had  been 
brought  face  to  face  with  ferocious  men  whose  sav- 
agery was  like  that  of  wild  beasts,  and  it  may  be  that 
before  or  after,  or  during  the  riot,  Demetrius  and  his 
fellov7  artisans  may  have  plotted  against  his  life  and 
may  have  attempted  to  execute  the  plot.  But  whatever 
the  cause,  it  was  a  very  imminent  peril,  one  in  which 
he  almost  lost  his  life,  and  one  that  made  a  lasting 
impression  on  his  mind  (cf.  iv:  10-12;  v:  1-4;  xi:  29). 


SECOND   EPISTLE   TO   THE   CORINTHIANS  175 

His  hold  on  life  appears  never  to  have  been  so  strong 
after  this  experience  as  it  was  before. 

(2)  Explanation  of  his  delay  in  visiting  Corinth 
(i :  12 — ii :  4) .  One  of  the  accusations  brought  against 
him  was  that  of  fickleness,  vacillation.  To  this  charge 
he  replies  that  he  cannot  justly  be  taxed  with  levity 
either  in  speech  or  action;  his  *'yea"  always  expressed 
his  intention,  as  his  *'nay"  his  purpose,  and  as  he  said 
he  did.  It  had  been  his  settled  purpose  to  visit  Corinth 
on  his  way  to  Macedonia,  and  again  to  see  these  saints 
on  his  return  from  that  region.  He  had  not  done  so, 
not  from  fickleness,  but  "to  spare"  them.  His  visit 
would  have  been  painful  to  both  parties,  and  so  he 
renounced  his  original  plan.  A  refined  dehcacy  pre- 
vented him  from  executing  his  immediate  design.  The 
report  of  Titus  was  not  entirely  favorable.  The  state 
of  the  church  was  not  altogether  satisfactory.  To  go 
to  them  under  such  circumstances  would  have  inten- 
sified the  feelings  and  sharpened  the  sorrow  both  of 
them  and  himself,  hence  he  renounced  his  purpose. 
It  is  an  example  of  Christian  courtesy  worthy  of  all 
imitation. 

It  is  very  noteworthy  that  Paul  in  defending  himself 
against  the  unworthy  accusation  appeals  to  the 
unchangeable  character  of  the  Gospel  and  to  the 
unwavering  promise  of  God.  The  Son  of  God,  who  is 
the  central  theme  of  all  true  preaching,  is  no  uncertain 
conception;  He  is  the  faithful  and  true  witness,  the 
"same  yesterday,  to-day  and  forever";  and  His  Gos- 
pel, like  Himself,  is  God's  everlasting  Yes.  Paul,  the 
tireless  herald  of  the  Gospel,  resembles  it,  for  it  has 


176     OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

moulded  his  character,  settled  his  convictions,  tem- 
pered his  motives,  and  ruled  his  activities.  He,  with 
all  believers,  has  become  established,  annointed,  sealed 
by  the  Holy  Spirit  of  God,  hence  he  was  not  the  slave 
of  varying  moods,  nor  could  be. 

(3)  Request  for  the  restoration  of  the  excommuni- 
cated person  (ii:5-ii).  The  discipHne  to  which  the 
guilty  party  had  been  subjected  had  accomplished  its 
purpose.  His  repentence  was  thorough  and  sincere; 
hence  the  awful  sentence  that  the  majority  of  the 
church  had  inflicted  (i  Cor.  v:  3-5)  should  be  removed, 
and  the  penitent  restored  to  the  fellowship  of  the 
church. 

(4)  The  glory  of  the  Gospel,  and  the  zeal,  devotion, 
and  reward  of  the  Gospel  ministry  (ii:i2 — vi:i3). 
Prominent  features  of  this  section  will  be  considered 
farther  on  in  this  study. 

(5)  Separation  from  defilement  (vi:i4 — ^vii:i). 
This  very  earnest  and  forcible  section  has  been  called 
"the  interjected  exhortation."  Some  regard  it  as  a 
dislocation  of  the  Apostle's  argument.  Some  go  so 
far  as  to  say  that  it  is  an  interpolation — that  a  part  of 
one  of  the  "lost  letters"  has  here  crept  into  2  Corin- 
thians !  The  break  in  the  argument  is  no  more  abrupt 
than  in  x:i,  ff.  Writing  under  great  stress  of  con- 
flicting emotions  it  is  not  surprising  that  the  Apostle 
should  interject  solemn  warnings  and  powerful 
appeals.  His  style  not  infrequently  takes  the  like  form. 
He  is  rather  fond  of  asides,  as  Romans,  Galatians  and 
Colossians  attest.  The  readers  would  no  doubt 
instantly  perceive  the  sequence  of  thought  and  recoe- 


SECOND   EPISTLE  TO  THE   CORINTHIANS  1 7/ 

nize  the  need  of  this  fiery  appeal  in  their  own  circum- 
stances. The  things  here  denounced  were  notorious 
there  and  then,  and  the  readers  would  see  no  "dislo- 
cation" whatever,  but  rather  tremendous  appositeness. 
Because  we  in  these  last  days  do  not  perceive  the  per- 
tinence and  connection  of  an  inspired  utterance  is  no 
reason  for  calling  its  integrity  in  question. 

Paul  opens  his  exhortation  with  a  strong  prohibi- 
tion :  "Be  not  unequally  yoked  together  with  unbeliev- 
ers." The  allusion  is  clearly  to  Deut.  xxii :  lo.  "Thou 
shalt  not  plow  with  an  ox  and  an  ass  together"  (cf. 
Lev.  xix:i9).  BeHevers  and  unbeHevers  united 
together  are  as  ill-matched  as  the  ox  and  ass  under 
the  same  yoke.  The  relation  is  incongruous  and  con- 
tradictory. Trouble  must  arise.  Righteousness  and 
iniquity,  light  and  darkness,  Christ  and  Belial,  can  have 
no  affinity.  They  are  moral  opposites,  irreconcilable 
enemies.  No  less  is  the  antagonism  between  the  peo- 
ple of  God  and  the  people  of  the  world.  The  princi- 
ples, motives,  desires,  and  destiny  of  the  Christian  are 
not  shared  by  an  enemy  of  God,  nor  can  be. 

Paul  asks  five  argumentative  questions  which  are 
designed  to  avert  alliances  of  believers  with  the 
ungodly.  These  questions  cover  a  wide  field;  they 
touch  every  relation  of  life  and  of  association.  They 
include  the  intimacies  that  grow  out  of  business,  social 
ties,  friendships,  secret  orders,  and  marriage.  They 
forbid  union  with  the  wicked  in  everything  that  tends 
to  dwarf  the  spiritual  life,  to  weaken  loyalty  to  God, 
to  secularize  the  soul,  to  compromise  with  evil,  and  to 
annul  the  saint's  testimony  to  truth.    Remember  the 


178     OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

significant  word  of  the  seer  to  the  king  of  Judah — 
"Shouldest  thou  help  the  wicked  and  love  them  that 
hate  the  Lord?"  (2  Chron.  xix:  2).  Such  alliances  are 
incompatible  with  the  Christian  profession  and  stand- 
ing, are  sacrilegious,  and  perilous.  In  the  olden  time 
God  dwelt  in  the  midst  of  Israel  in  the  Tabernacle  and 
the  Temple ;  and  because  of  His  presence  among  them, 
purity,  holiness,  and  separation  from  all  defilement 
became  the  supreme  duty  of  the  chosen  people.  No 
less  is  it  now,  and  no  different.  The  sanctuary  of  God 
possesses  inviolable  sanctity.  Believers  are  now  His 
temple,  His  body — the  dwelling  place  of  the  living 
God.  What  profanation  they  commit  when  they  join 
themselves  with  the  wicked,  and  yoke  themselves  with 
those  who  hate  the  Lord!  Let  the  solemn  words  of 
the  Spirit  sink  deep  into  the  heart:  "If  any  man  defile 
the  temple  of  God,  him  shall  God  destroy;  for  the 
temple  of  God  is  holy,  which  temple  ye  are. 

The  blessedness  of  true  separation  is  of  the  very 
highest  and  most  precious  kind.  It  is  nothing  less  than 
the  glorious  companionship  of  the  great  God  Himself. 
They  shall  be  no  losers  who  part  company  with  the 
world  and  its  wicked  ways  to  walk  in  fellowship  with 
the  Lord.  They  shall  enjoy  a  society  of  which  the 
world  knows  nothing.  ''God  imparteth  His  sweetest 
comforts  to  His  in  the  wilderness  (Hos.  ii:i4)" 
(Trapp). 

The  second  section  (viii,  ix)  relates  to  the  collections 
for  the  poor  saints  at  Jerusalem.  About  this  contribu- 
tion the  Apostle  was  quite  anxious.  He  refers  to  it 
again  and  again;  e.  g.,  Acts  xxiv:  17;  Rom.  xv.  25-27; 


SECOND   EPISTLE   TO   THE    CORINTHIANS  I/Q 

I  Cor.  XVI :  1-4.  For  months  he  was  engaged  in  rais- 
ing it  among  the  churches  of  Asia  Minor,  Macedonia, 
and  Achaia.  For  his  love  for  his  nations,  his  kinsmen 
according  to  the  flesh,  never  abated.  He  wished  to 
prove  to  the  Jews  once  for  all  that  the  slanders  against 
him  as  an  enemy  of  the  chosen  people  and  an  apostate 
from  Moses  were  groundless.  Besides,  it  was  his  aim 
to  prove  to  Jewish  believers  in  the  holy  city  that  the 
same  faith  and  love  animated  Gentile  converts  who  had 
been  idolaters,  that  burned  in  Jewish  breasts,  and  that 
the  Christian  brotherhood  is  bound  together  by  the 
strongest  ties,  the  most  enduring  bonds,  union,  viz.,  in 
the  Lord  Jesus  Christ,  the  glorious  Head  of  all  the 
saints. 

These  two  chapters  (viii,  ix)  have  to  do  primarily 
with  the  collection  for  the  Judsean  saints,  yet  the  prin- 
ciples, motives,  and  standard  of  Christian  giving  herein 
illustrated  apply  to  all  times  and  peoples.  Some  of 
these  may  be  mentioned :  ( i )  Giving  is  a  grace,  ranked 
by  the  Apostle  with  faith,  utterance,  knowledge,  zeal, 
and  love.  Prompted  by  the  right  motive  and  spirit 
giving  is  as  much  a  part  of  God's  worship  as  any  other 
in  which  we  engage.  The  gifts  of  the  people  of  Israel 
for  the  construction  of  the  Tabernacle  were  as  neces- 
sary and  as  acceptable  as  the  sacrificial  rites  at  the  altar 
or  the  prime  functions  in  the  Holy  Place.  God's  wor- 
ship is  one,  though  consisting  of  many  parts.  Failure 
in  one  act  of  worship  vitiates  all  the  rest.  (2)  Christ 
is  the  supreme  example  of  giving  (viii:  9).  Consider 
how  rich  He  was  in  possessions,  in  power,  in  homage, 
in  fellowships,  in  the  purest  and  most  ineffable  hap- 


l8o     OUTLINE   STUDIES  IN   THE  NEW  TESTAMENT 

piness.  Consider  how  poor  He  became  in  station,  in 
circumstances,  in  His  relations  with  men.  Consider 
the  magnitude  of  the  love  that  prompted  His  tran- 
scendent gift,  "for  your  sakes" ;  for  us,  when  we  are 
not  strong  but  powerless,  not  righteous  but  ungodly, 
not  good  but  bad,  not  friends  but  enemies  (Rem.  v:  6- 
lo).  We  are  urged  to  give  a  little  money,  clothing, 
food.  He  gave  Himself.  (3)  Standard  and  temper 
of  giving:  voluntary  (viii:i2);  bounteous  (ix:6); 
cheerful  (ix:7)  »  joyful  (viii:2).  (4)  There  i»  con- 
tagion in  true  giving  (ix:2).  We  are  imitative  even 
in  our  generosities.  Example  is  often  potent  when 
appeal  falls  powerless.  A  friend's  beneficence  is  a 
spur  to  our  own.  What  a  stimulus  to  giving  has  been 
the  Saviour's  commendation  of  the  widow  and  her 
two  mites  (Mark  xii:42).  She  had  but  two  almost 
valueless  coins ;  she  might  have  given  but  one  and  it 
would  have  been  for  her  a  great  gift — ^the  half  of  her 
living;  but  she  gave  both — all  her  living,  and  in  her 
wondrous  generosity  lies  the  contagion  of  her  exam- 
ple. The  thirteen  pounds,  two  shillings  and  sixpence 
laid  on  God's  altar  in  the  Widow  Wallis'  house  in  Ket- 
tering, that  William  Carey  might  carry  the  Gospel  to 
India,  made  but  a  small  sum,  and  yet  it  was  seed  sown, 
out  of  which  a  mighty  harvest  has  sprung. 

The  third  section  (x — xiii)  contains  Paul's  defence 
of  his  apostolic  authority.  It  is  his  "great  invective" 
against  his  detractors  and  slanderers  who  sought  by 
all  means,  whether  fair  or  foul,  to  undermine  his 
authority  and  destroy  his  influence,  and  thus  the  more 
certainly  capture  the  churches  he  had  been  instru- 


SECOND   EPISTLE   TO   THE   CORINTHIANS  l8l 

mental  in  founding,  and  impose  upon  them  the 
Judaistic  and  legal  principles  and  practices  they 
advocated. 

There  is  a  marked  change  in  the  tone  of  the  Epistle 
at  the  beginning  of  chapter  x.  So  prominent  it  is  that 
some  have  conjectured  that  two  distinct  letters  of  the 
Apostle  have  somehow  become  combined  in  2  Corin- 
thians, that  in  some  way  chapters  x — xiii,  which  orig- 
inally belonged  to  another,  became  attached  to  this 
Epistle.  There  is  no  ground  for  the  conjecture  other 
than  the  abruptness  with  which  the  Apostle  breaks  off 
his  theme  at  the  end  of  chapter  ix,  and  writes  with  the 
utmost  intensity  of  feeling  and  indignation  the  remain- 
der of  the  letter.  Nor  is  the  change  in  style  difficult 
to  account  for.  There  are  hints  in  chapters  i-vii  of 
the  disaffection  and  partial  alienation  of  a  consider- 
able section  of  the  church,  and  he  sharply  rebukes  the 
factional  spirit.  But  what  is  there  found  is  but  the 
rumbling  of  the  coming  storm.  With  these  opposers 
he  deals  in  chapters  x — xiii.  There  is  nothing  to  indi- 
cate in  this  section  that  he  addresses  only  the  embit- 
tered, hostile  element  at  Corinth,  and  the  fact  is  used 
in  support  of  the  composite  theory  of  2  Corinthians. 
A  satisfactory  explanation  of  the  fact,  we  believe,  lies 
in  this :  The  Epistle  is  addressed  indeed  to  the  church 
at  Corinth,  but  also  to  "all  the  saints  which  are  in  all 
Achaia."  Groups  of  Christians  were  found  in  all  the 
province,  perhaps  organized  churches,  particularly  at 
Cenchrea.  "The  false  apostles,"  "the  ministers  of 
Satan,"  had  no  doubt  invaded  all  these  assemblies, 
and  filled  them  with  their  pernicious  teachings.    Paul, 


l82      OUTLINE   STUDIES  IN  THE   NEW  TESTAMENT 

accordingly,  deals  with  the  agitation  that  troubled  the 
whole  region,  and  that  threatened  the  total  destruc- 
tion of  his  work.  Hence  he  does  not  attack  a  minority 
in  the  Corinthian  church;  he  assails  the  Judaizers  as  a 
whole,  wherever  found,  and  denounces  them  as  the 
enemies  of  the  Gospel  and  his  personal  foes  likewise. 

The  charges  which  these  adversaries  brought  against 
Paul  were  serious  indeed.  They  insinuated  that  his 
bodily  presence  was  weak,  his  speech  of  no  account 
(x:  I,  lo)  ;  that  he  was  controlled  by  fleshly  motives 
(x:  2)  ;  they  accused  him  of  practicing  deceit  and  guile 
even  in  refusing  aid  from  his  converts  (xii :  i6,  17)  ;  of 
boldness  at  a  distance  and  cowardice  when  present 
(x:  10,  11)  ;  they  impeached  his  standing  as  a  minister 
of  Christ  (xi :  23 ;  xiii :  3) ;  they  disparaged  his  Apostle- 
ship  (xi:  5;  xii:  II,  12).  This  is  a  most  serious  indict- 
ment. The  situation  was  certainly  very  grave.  A 
crisis  confronted  him  and  the  church  also.  If  he 
remained  silent  under  these  attacks  on  his  character, 
these  heinous  charges,  his  influence  was  at  an  end,  his 
work  likewise.  Answer  them  he  must.  With  burning 
words,  indignant,  reproachful,  sorrowful,  firm  and 
assured,  he  defends  and  vindicates  himself.  Zeal,  self- 
sacrifice  sincerity,  loyalty,  unceasing  toil,  unparalleled 
devotion,  have  always  marked  his  course.  Self- 
aggrandizement,  ease,  comfort,  desire  for  power  and 
glory,  he  has  never  cherished  and  never  sought.  In 
his  character  these  passions  of  the  flesh  have  no  place. 
Besides,  in  him  are  found  all  the  marks  of  a  genuine 
Apostle  of  Christ,  none  can  deny  it.  No  more  splendid 
apology  was  ever  written  than  this. 


SECOND   EPISTLE   TO   THE    CORINTHIANS  183 

Who  were  the  parties  that  thus  so  fiercely  assailed 
him?  They  were  those  implacable  foes  who  dogged 
his  footsteps  everywhere,  who  clandestinely  intruded 
themselves  into  most  of  the  churches  which  he  had 
been  instrumental  in  establishing,  and  who  sought  by 
most  unworthy  methods  to  impose  upon  the  Gentile 
Christians  the  yoke  of  Moses — ^the  Judaizers.  It  was 
they  who  originated  the  trouble  at  Antioch,  who  led 
the  Galatians  into  incipient  apostasy,  whose  evil  pres- 
ence at  Corinth  our  Epistle  so  clearly  reveals — the 
pests  of  the  apostolic  age ! 

These  unscrupulous  opposers  of  Paul  seem  to  have 
had  a  leader  who  came  from  Jerusalem  (x:7,  lo,  ii, 
12,  18;  xi).  And  those  associated  with  this  emissary 
were  Palestinian  Jews  (xi:22).  They  were  active, 
arrogant,  unscrupulous.  They  claimed  to  be  ministers 
of  the  highest  rank,  to  derive  their  authority  from 
the  fountain  of  all  authority,  the  mother  church  at 
Jerusalem.  They  claimed  to  represent  a  purer  Chris- 
tianity, a  more  genuine  Gospel  than  Paul;  they  were 
the  orthodox  teachers,  the  legitimate  expounders  of 
the  faith,  the  peerless  champions  of  the  Gospel.  They 
haughtily  assumed  superiority  over  Paul  and  his  asso- 
ciates. They  scrupled  not  to  deride  his  apostolic 
authority,  to  traduce  his  character,  and  to  impeach  his 
teaching.  It  is  with  these  men  in  view  that  Paul 
asserts  his  equality  with  the  "very  chiefest  Apostles" 
(xi:5;  xii:ii).  The  Twelve  are  not  at  all  meant; 
it  is  the  conceited  disdainful  Judaizers.  The  sarcastic 
phrase,  "very  chiefest  Apostles,"  is  difficult  to  render 
into  English;  "pre-eminent  Apostles,"  "super-eminent 


184     OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

Apostles/'  "super-apostoIic  Apostles,"  convey  a  clear 
idea  of  Paul's  strong  word.  He  does  not  flinch  from 
branding  them  as  "false  apostles,  deceitful  workers, 
transforming  themselves  into  the  Apostles  of  Christ," 
and  as  doing  the  devil's  work  (xi :  13-15). 

The  main  points  in  his  defence  against  his  detractors 
may  be  summed  up  thus :  he  is  not  actuated  by  carnal 
motives  in  his  ministry;  his  authority  is  derived 
directly  from  Christ  Himself,  and  will  be  exercised  by 
him  whether  by  letter  or  by  personal  presence ;  he  does 
not  challenge  comparison  by  intruding  into  the  sphere 
of  others'  labors  nor  build  on  other  men's  foundations ; 
a  just  estimate  of  himself  and  his  work  must  be  formed 
on  other  methods,  very  different  from  those  of  his 
adversaries  (x).  He  next  speaks  of  his  anxiety  and 
alarm  for  the  peril  and  the  deception  into  which  his 
converts  have  been  led,  but  he  will  not  recede  from  his 
practice  of  teaching  gratuitously,  he  will  hold  steadily 
on  his  way  in  spite  of  the  calumnies  heaped  upon  him ; 
and  he  then  shows  that  in  the.  purity  of  his  Hebrew 
extraction  and  patriotism,  in  self-sacrificing  toil,  in 
sufferings  and  privations,  in  zeal  and  devotion,  he  has 
abundant  ground  for  describing  himself  as  the  minister 
of  Christ,  the  peer  of  even  "the  very  chiefest  Apostles" 
(xi).  Then  with  a  brief  account  of  his  marvelous  vis- 
ions and  revelations  and  the  counteracting  "thorn  in 
the  flesh,"  with  one  more  apology  for  glorying,  with 
the  assertion  of  the  miraculous  power  vouchsafed  him, 
with  an  indignant  refutation  of  the  charge  that  he  had 
made  gain  of  them  through  the  agency  of  subordinates, 
with  cautions,  warnings,  exhortations  and  entreaties, 


SECOND   EPISTLE   TO   THE   CORINTHIANS  185 

he  closes  this  splendid,  this  unparalleled  vindication  of 
the  purity,  disinterestedness,  and  Christlike  devotion 
of  his  ministry  (xii,  xiii). 

His  defence  and  his  appeal  are  addressed  to  his  con- 
verts, not  primarily  to  the  Judaizers.  These  latter 
were  beyond  reach.  Nothing  he  could  say  would  move 
them;  no  evidence,  however  cogent  or  convincing, 
would  persuade  them.  It  is  with  the  saints  of  Corinth 
and  all  Achaia  he  deals,  and  his  aim  is  to  deliver  them 
from  the  intolerable  yoke  these  crafty  men  were  seek- 
ing to  impose  upon  them. 

This  powerful  Epistle  appears  to  have  effected  the 
Apostle's  object.  It  quelled  the  turbulent  spirit  of  the 
Corinthians,  exposed  and  arrested  the  subtle  machina- 
tions of  the  Judaizers.  For  Paul  carried  out  his  inten- 
tion to  spend  the  winter  there  before  setting  forth  on 
his  journey  to  Jerusalem  (Acts  xx:2,  3;  2  Cor.  i). 
Romans  was  written  from  Corinth  while  Paul  was 
tarrying  there,  and  its  calm  and  hopeful  tone  reflects 
the  peaceful  mood  which  had  supervened. 

Such  a  man  as  Paul  could  not  write  of  his  co-laborer, 
Titus,  of  the  collection  for  the  poor,  or  of  his  own 
apostolic  authority  without  speaking  of  the  blessed 
work  of  the  Lord  Jesus  and  of  the  hopes  that  are 
bound  up  with  Him.  Amid  all  his  agitation  and  anx- 
iety, amid  his  indignation  and  anguish,  he  neverthe- 
less introduces  much  fundamental  truth  into  the 
Epistle.  Interspersed  with  personal  matters,  with  the 
reproofs  and  rebukes  that  abound,  are  some  of  the 
weightiest  doctrines  of  the  Gospel.  To  some  of  these 
we  now  turn. 


l86      OUTLINE  STUDIES   IN   THE   NEW  TESTAMENT 

First,  the  old  covenant  and  the  new  contrasted 
(iii:6-i8),  or  the  Ministry  of  Law  under  Moses,  and 
the  Ministry  of  the  Spirit  under  the  Gospel.  The  con- 
trast is  drawn  between  Law  and  Grace.  It  appears 
(i)  in  the  terms  applied  to  each  covenant,  that  of 
Moses,  this  of  the  Spirit.  The  names  given  are 
descriptive  both  of  the  nature  and  work  or  outcome  of 
each.    They  are : 

OLD  COVENANT  NEW   COVENANT 

Letter.  Spirit  (v.  6). 

Ministration  of  death.  Ministration  of  life  (vs.  7,  8). 

Ministration  of  condemnation.      Ministration  of  righteousness 

(v.  9). 
Vanishing  glory.  Abiding  glory   (vs.  10,  11). 

Veiled  glory.  Unveiled  glory  (vs.  13, 14, 18). 

The  "letter"  stands  for  the  Law  (or  covenant)  given 
at  Sinai,  a  written  code — for  the  whole  body  of  legal 
enactments  through  Moses.  This  "letter,"  the  Apostle 
declares,  kills;  its  ministry  is  one  of  condemnation  and 
death.  It  cannot  give  life,  nor  was  it  intended  to  give 
life  (Rom.  iii :  20 ;  v :  20 ;  viii :  3 ;  Gal.  iii :  19,  etc.). 
The  law  as  a  condition  of  life  can  only  curse,  as  it  is 
written,  "Cursed  is  every  one  that  continueth  not  in 
all  things  which  are  written  in  the  book  of  the  law 
to  do  them"  (Gal.  iii:  10).  The  vast  difference  be- 
tween the  two  "ministrations"  may  be  thus  stated  (fol- 
lowing Lias),  the  old  covenant  prescribed,  the  new 
inspired;  the  former  gave  written  precepts,  the  latter 
the  power  to  fulfill  them;  the  former  laid  down  the 
rules,  the  latter  brings  man's  heart  into  the  condition 
in  which  such  rules  become  a  part  of  his  nature.  The 
law  stones  the  adulteress  (Lev.  xx:io);  the  Gospel 


SECOND   EPISTLE   TO   THE   CORINTHIANS  iS/ 

says  to  the  repentent  one,  "Go,  and  sin  no  more"  (John 
viii :  II ) . 

Serious  mistakes  have  arisen  from  the  misinterpre- 
tation of  the  terms  "letter"  and  "the  letter  killeth." 
The  notion  is  gathered  from  them  by  not  a  few  that 
Paul  means  thereby  the  written  Word  of  God,  the 
Scriptures ;  that  we  are  not  to  take  the  Bible  for  what 
it  says,  or  just  as  it  says.  Origen  built  his  system  of 
allegorical  interpretation  of  Scripture  largely  on  this 
text.  But  nothing  could  be  more  erroneous.  Paul  does 
not  mean  the  Bible  as  a  written  book;  nothing  could 
be  further  from  his  mind  than  this  wild  notion.  He 
means  solely  the  Law.  His  contrast  is  not  between 
the  outward  and  literal  words  of  Scripture  and  the 
inner  spiritual  sense  thereof,  but  between  the  covenant 
of  Sinai  and  the  Gospel  of  the  grace  of  God.  The  Law 
says,  Obey  and  live;  disobey  and  die.  The  Gospel 
says,  Live  and  obey.  It  offers  life  as  a  free  and 
gracious  gift,  first  of  all,  and  then  with  it  comes  the 
power  to  obey,  to  do  the  will  of  God. 

(2)  The  veil  on  Moses'  face  (v.  7,  13).  Paul  finds 
in  the  history  of  Ex.  xxxiv :  29-35,  ^  pre-intimation  of 
the  passing  away  of  the  old  covenant,  and  infers 
therefrom  its  inferiority  to  the  new  covenant.  The 
narrative  in  Exodus  assigns  as  the  reason  for  the  veil 
on  Moses'  face  the  awe  of  the  congregation  because  of 
the  resplendent  light  which  shown  in  it.  The  Law- 
giver himself  was  not  conscious  that  "his  face  shone," 
or,  as  the  margin  of  R.  V.  renders,  "sent  forth  beams." 
The  Vulgate  translates  "horns"  instead  of  "beams," 
and  this  rendering  has  given  rise  to  the  pictorial  rep- 


l88     OUTLINE   STUDIES  IN  THE  NEW  TESTAMENT 

resentation  of  Moses  as  having  horns  issuing  from  his 
head,  as  in  the  magnificent  statue  of  him  by  Michael 
Angelo  in  Rome.  But  the  people  saw  it,  "and  were 
afraid  to  come  nigh  him."  From  Ex.  xxxiv :  34,  35, 
we  infer  he  first  delivered  the  message  with  his  face 
unveiled:  then  "when  Moses  had  done  speaking  with 
them,  he  put  a  veil  on  his  face"  (Ex.  xxxiv:  33  R.  V.). 
Paul's  statement  by  no  means  contradicts  this  account. 
Indeed,  both  agree  very  well.  The  point  the  Apostle 
presses  is,  the  fading  glory  of  the  old  covenant  as 
illustrated  by  this  incident  of  Moses'  veiled  face. 
Whether  Moses  knew  the  deep  significance  of  the 
gradual  fading  of  the  luster  from  his  face  or  not,  we 
are  not  informed,  though  Paul  seems  to  intimate  that 
he  did:  "and  not  as  Moses,  who  put  a  veil  upon  his' 
face,  that  the  children  of  Israel  should  not  look  stead- 
fastly on  the  end  of  that  which  was  passing  away" 
(v:  13).  The  screen  on  the  face  was  in  exact  accord 
with  the  veiled  character  of  that  economy.  It  was  one 
of  symbols  and  types.  It  revealed  great  and 
ennobling  truths,  but  in  dim  and  shadowy  outlines, 
prophetic  of  better  things  to  come;  a  system  of  "broken 
lights."  The  new  covenant  is  far  more  glorious 
because  unclouded  in  its  splendor.  "The  darkness  is 
passing  away,  and  the  true  light  already  shineth"  (i 
John  ii:8).  The  veil  meant  more.  Gradually  the 
flashing  brightness  of  his  face,  caught  from  the  daz- 
zling glory  of  the  Divine  Presence,  faded  away.  Paul 
finds  in  the  fact  an  illustration  of  the  transitoriness  of 
that  economy.  It  was  finally  to  cease  and  give  place 
to  one  that  shall  endure.    The  waning  light  of  Moses' 


SECOND   EPISTLE  TO  THE  CORINTHIANS  189 

face  and  its  concealment  were  in  harmony  with  the 
temporary  nature  and  partial  revelation  of  the  old. 
But  there  is  unveiled  glory  now  shining  from  the  face 
of  Jesus  Christ,  the  Mediator  of  the  new  covenant, 
and  we  believers  now  look  with  unveiled  faces  into  that 
glory  and  are  changed  into  the  same  image  from  glory 
to  glory,  "even  as  from  the  Lord  the  Spirit"  (R.  V.). 

(3)  The  veil  on  the  heart  (vs.  14-16).  The  moral 
condition  of  unbelieving  Israel  is  analogous  to  Moses' 
veiled  face.  Blindness  and  hardness  have  come  to 
them  through  unbelief.  The  screen  on  their  hearts 
conceals  the  glory  of  the  old  covenant,  and  it  hides 
Christ.  The  trouble  is  not  with  the  revelation  of  God 
contained  either  in  the  Old  or  the  New  Testament.  It 
is  with  unbelief  exclusively.  Faith  is  clear-sighted 
and  far-sighted.  UnbeHef  blinds  and  hardens;  nay, 
unbelief  is  itself  blind.  "But  when  it  shall  turn  to  the 
Lord,  the  veil  shall  be  taken  away"  (v.  16).  The 
heart,  of  course,  is  what  is  meant.  Israel's  national 
repentance  is  affirmed  here.  It  is  likewise  Paul's 
teaching  in  Rom.  xi.  When  the  unbelieving  Jews 
turn  to  the  Lord  in  penitent  faith,  the  veil  will  be 
removed  from  their  hearts,  and  not  from  theirs  only 
but  from  the  face  of  the  world,  "the  veil  that  is  spread 
over  all  nations"  (Isa.  xxviy).  Their  conversion 
means  "life  from  the  dead"  for  the  rest  of  mankind. 

Second,  the  glory  of  the  apostolic  ministry  (iv — ^v: 
11-20).  These  sections  of  the  Epistle  describe  a  mar- 
velous ministry  indeed.  Nothing  next  to  or  like  it  is 
to  be  found  in  the  annals  of  the  race.  For  disinter- 
estedness, self-sacrifice,  zeal,  and  devotion,  we  seek  in 


190      OUTLINE   STUDIES  IN   THE  NEW  TESTAMENT 

vain  for  a  parallel  with  it.    Its  main  features,  in  out- 
line, are  the  following: 

(a)  Its  august  names  and  titles:  "ministry  of  recon- 
ciliation," "ambassadors  for  Christ,"  "entreating  for 
God"  (v:i8,  20). 

(b)  Its  one  exalted  theme,  Christ  Jesus  the  Lord 
(iv:5,6). 

(c)  Its  supreme  object  and  aim,  "manifestation  of 
the  truth"  (iv:2-4). 

(d)  Its  mighty  motive,  the  constraining  love  of 
Christ  (v:  14). 

(e)  Its  impelling  principle,  unwavering  faith 
(iv:i3). 

■(f)  Its  unfaltering  steadfastness  (iv:  i,  2). 

(g)  Its  weakness  and  its  power  (iv:7). 

(h)  Its  manly  straightforwardness   (iv:2-4). 

(i)  Its  sufferings  and  triumphs,  its  defeats  and  vic- 
tories (iv:  8-12). 

(j)  Its  glorious  rewards  (iv:  17,  18). 

There  is  passionate  intensity,  a  kind  of  extravagance 
in  the  words  of  iv:i7,  18.  Antithesis,  comparison, 
and  pleonasm,  as  grammarians  name  it,  are  pressed 
into  service  to  express  fitly  something  of  the  surpass- 
ing glory  awaiting  the  faithful  servants  of  God." 
"Affliction"  is  set  over  against  "glory,"  "light"  against 
"weight"  "for  a  moment"  against  "eternal."  And 
then  the  glory  is  described  by  four  remarkable  terms, 
"a  far  more  exceeding."  It  is  next  to  impossible  to 
turn  into  adequate  English  these  strange,  pregnant 
terms  of  the  Apostle.  Here  are  some  attempts :  "Over 
measure  an  everlasting  burthen  into  highness  of  glory" 


SECOND   EPISTLE   TO   THE    CORINTHIANS  I9I 

(Wiclif)  ;  "above  measure  exceedingly"  (Douay 
Bible) ;  "beyond  measure  excellent"  (Diodati)  ;  "in  a 
surpassing  and  still  more  surpassing  manner" 
(Alford)  ;  "in  excess  unto  excess"  (Farrar)  ;  in  excess 
unto  superfluity  and  eternal  weight  of  glory."  Paul 
heard  when  caught  up  into  Paradise  "unspeakable 
words/'  or  "wordless  words."  Here  he  strives  and 
struggles  to  utter  some  of  those  matchless  words.  We 
honor  the  sublimity  most  by  our  thoughtful  silence.  A 
little  joy  enters  into  us  while  we  are  here  in  the  world ; 
we  shall  enter  into  joy  when  there.  A  few  drops 
here;  a  whole  ocean  there. 

Third,  the  earthly  and  the  heavenly  house  (v:  1-9). 

The  body  is  an  "earthly  house,"  a  tent,  frail,  feeble, 
diseased,  burdensome,  mortal;  in  the  quaint  language 
of  the  Puritan  Trapp,  "In  the  wonderful  frame  of 
man's  body  the  bones  are  the  timber-work,  the  head 
the  upper-lodging,  the  eyes  as  windows,  the  eyelids  as 
casements,  the  brows  as  penthouses"  (Scott  employs 
the  same  metaphor),  "the  ears  as  watch-towers,  the 
mouth  as  a  door  to  take  in  that  which  shall  uphold  the 
building  and  keep  it  in  reparations,  the  stomach  as  a 
kitchen  to  dress  that  which  is  conveyed  into  it."  The 
heavenly  house  is  eternal,  is  from  God,  built  and  beau- 
tified by  Him,  and  adapted  to  the  requirements  of  the 
glorified  spirit.  Paul  entertained  no  doubt  whatever 
as  to  the  resurrection  of  the  body;  "we  know"  and 
"we  have"  is  his  very  positive  language,  as  if  it  were 
already  an  accomplished  fact,  a  present  possession.  So 
the  prophets  and  inspired  men  generally  speak  of  the 
purposes  of  God ;  they  seize  them  by  faith  as  already 


192      OUTLINE   STUDIES  IN  THE  NEW  TESTAMENT 

their  very  own,  not  as  if  lying  in  the  distant  and 
uncertain  future  (cf.  Heb.  xi:  i).  The  assurance  of 
apostolic  men  is  very  remarkable.  They  never  ques- 
tioned for  a  moment  the  majestic  revelations  of  God 
to  them.  Real  as  life,  more  real  even  than  death 
(for  they  did  not  know  but  that  the  Lord  Jesus  might 
come  again  during  their  lifetime,  and  then  they  should 
not  die  at  all)  was  the  certainty  of  the  resurrection 
and  glorification  of  their  bodies. 

It  is  noteworthy  that  in  these  verses  the  Apostle 
repudiates  what  is  popularly  called  "soul-sleeping," 
i.  e.,  an  unconscious  state  in  the  interval  between  death 
and  the  resurrection.  He  most  distinctly  affirms  that 
to  be  at  home  in  the  body  is  to  be  absent  from  the 
Lord,  and  to  be  at  home  with  the  Lord  is  to  be  absent 
from  the  body.  It  is  of  his  spirit,  his  deepest  and 
truest  self,  he  is  speaking.  Body  and  spirit  he  sharply 
distinguishes.  When  he,  the  spiritual  man  Paul,  quits 
the  body  he  goes  home  to  the  Lord.  The  spirit  neither 
sleeps  nor  dies  when  it  departs  from  the  body ;  it  lives 
with  Christ,  and  waits  to  be  "clothed  upon  with  the 
heavenly  house." 

Fourth,  counter-imputation  (v:2i):  "Him  who 
knew  no  sin  he  made  to  be  sin  on  our  behalf;  that  we 
might  become  the  righteousness  of  God  in  him"  (R. 
v.).  This  is  one  of  the  profoundest  statements  in  the 
Book  of  God.  It  is  both  elliptical  and  antithetical. 
We  may  venture  to  fill  out  the  ellipsis  thus : 

Him  who  knew  no  sin  He  made  to  be  sin  for  us ;  that 
we  (who  know  no  righteousness)  might  become  the 
righteousness  of  God  in  Him. 


SECOND  EPISTLE  TO   THE   CORINTHIANS  I93 

The  antithesis  is  threefold,  and  may  be  represented 
thus: 

1.  The  sinless  One  made  sin. 

2.  The  unrighteous  become  righteous. 

3.  The  sinless  One  made  sin  on  our  behalf,  and  we 
in  Him  become  the  righteousness  of  God. 

The  sinlessness  of  Jesus  is  most  emphatically 
asserted.  Not  only  was  He  without  sin  as  to  His  life, 
but  even  as  to  His  personal  consciousness  He  was  sin- 
less (Luke  i:35;  John  viii:46;  Heb.  vii:26;  i  Pet. 
ii \2.2\  I  John  iii :  5).  In  Himself  He  was  both  unde- 
filed  and  undefilable.  Though  descended  from  an 
impure  race  of  ancestors,  He  brought  no  taint  of  sin 
into  the  world  with  Him;  and  though  He  long  con- 
versed with  sinful  men  and  grappled  with  fierce  temp- 
tations, yet  He  contracted  no  stain.  *'He  was  holy, 
harmless,  undefiled  [immaculate],  and  separate  from 
sinners." 

"He  made  Him."  Who  made  Him?  God,  acting 
as  Sovereign  and  righteous  Judge.  At  the  cross  this 
amazing,  mysterious  transaction  took  place.  In  Isa. 
liii :  4  we  read :  "We  did  esteem  him  stricken,  smitten 
of  God ;"  that  "the  Lord  hath  laid  on  him  the  iniquity 
of  us  all,"  that  "it  pleased  the  Lord  to  bruise  him." 
We  utterly  reject  the  notion  that  the  great  Sufferer  of 
Isa.  Hii  is  Israel,  whether  the  whole  nation  or  the  godly 
remnant;  we  hold  fast  to  the  view  that  has  prevailed 
in  the  great  body  of  the  church  from  time  immemorial, 
that  it  is  Jesus  of  Nazareth,  the  Messiah  of  God,  who 
is  the  Man  of  Sorrows  of  this  chapter.  In  Rom.  viii :  3 
we  read:   "For  what  the  law  could  not  do  in  that  it 


194      OUTLINE   STUDIES   IN  THE   NEW  TESTAMENT 

was  weak  through  the  flesh,  God  sending  His  own  Son 
in  the  likeness  of  sinful  flesh,  and  for  sin,  condemned 
sin  in  the  flesh."  "God  sent  him  .  .  .  for  sin,"  stands 
in  closest  connection  with,  "He  made  him  to  be  sin;" 
in  fact,  the  two  expressions  are  equivalent.  In  Gal. 
iii:  13  we  read:  "Christ  redeemed  us  from  the  curse 
of  the  law,  having  become  a  curse  for  us."  Yet  Christ 
voluntarily  came,  and  acted  most  voluntarily,  as  Heb. 
x:5-io  abundantly  proves.  "Lo,  I  come,"  is  His 
joyful  response  to  the  divine  sending  and  appointment. 

He  was  "made  sin  for  us,"  not  sins  (John  i:2g). 
"Behold  the  lamb  of  God  that  taketh  away  the  sin  of 
the  world."  The  world's  sin  is  one;  its  manifestations 
are  countless.  Christ  was  made  sin,  certainly  not  per- 
sonally sinful;  that  He  could  not  be  made.  It  would 
contradict  the  verse  itself.  Nor  yet  is  it  sufficient  to 
say  with  Augustine  and  others,  that  He  was  made  a 
sin-offering.  That  may  be  true  of  Rom.  viii :  3,  which 
Moule  renders  ("for  sin")  "sin-offering,"  though  we 
prefer  the  common  reading,  or  with  Stifler,  "concern- 
ing sin,"  "about  sin,"  i.  e.,  to  expiate  sin,  to  atone  for 
it  and  put  it  away;  but  here  the  phrase  "made  sin" 
must  stand.  No  other  interpretation  than  the  old  one 
meets  the  requirements  of  this  mysterious  language, 
viz..  He  was  made  the  sinner's  Substitute,  He  took 
the  sinner's  place,  and  bore  the  penalty  due  his  sin. 
Peter  thus  conceives  of  it,  "Who  his  own  self  bare  our 
sins  in  his  own  body  upon  the  tree,  that  we,  having  died 
unto  sins,  might  Hve  unto  righteousness"  (R.  V.). 

Here,  then,  seems  to  be  taught  the  doctrine  of 
exchange  of  places.     It  is  the  twofold  exchange  of 


SECOND  EPISTLE  TO   THE    COmNTHIANS  I95 

places  in  respect  of  sin  and  of  righteousness,  and  the 
counter-imputation  thereof.  Christ  was  made  sin  for 
us,  that  we  might  become  the  righteousness  of  God  in 
Him ;  our  sin  set  to  His  account  and  by  Him  expiated 
and  blotted  out ;  His  righteousness  set  to  our  account, 
whereby  we  are  justified  and  saved.  "It  goes  utterly 
to  enervate  this  profound  theological  proposition,  and 
to  empty  it  of  the  specific  truth  which  it  so  clearly 
couches  and  conveys  if  we  fail  to  read  simply  as  it 
stands"  (Martin). 

A  few  words  respecting  "the  thorn  in  the  flesh"  (xii : 
7),  m.ay  not  be  out  of  place.  This  statement  is  beset 
with  difficulties,  some  of  which  cannot  satisfactorily  be 
cleared  away.  The  figure  the  Apostle  employs  is  very 
strong,  and  full  of  suggestiveness.  The  word  rendered 
"thorn"  may  just  as  accurately  be  represented  by 
"stake,"  in  which  case  the  infliction  was  like  the  hor- 
rible torture  of  impaling  or  crucifying,  while  "thorn" 
denotes  some  other  distressing  and  painful  form  of 
suffering.  That  the  affliction  was  bodily  seems  evident 
from  the  words  "in  the  flesh" — an  expression  that  does 
not  indicate  the  principle  of  evil  still  in  him,  as  some 
think,  nor  yet  his  mind  or  spirit,  as  others,  but  his 
physical  being  alone.  It  was  something  personal, 
affecting  him  individually,  and  not  as  an  Apostle; 
causing  him  acute  pain  and  shame.  This  being  so,  it 
follows  that  such  explanations  as  that  the  "thorn"  was 
carnal  incitements,  blasphemous  thoughts,  black 
doubts,  temptation  to  apostasy  or  to  suicide,  are  ruled 
out.  That  the  affliction  was  humiliating  and  loath- 
some is  evident  if  the  language  of  Gal.  iv:  13,  14  refers 


196     OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

to  this  "thorn":  "But  ye  know  that  because  of  an 
infirmity  of  the  flesh  I  preached  the  Gospel  unto  you 
the  first  time :  and  that  which  was  a  temptation  to  you 
in  my  flesh  ye  despised  not,  nor  rejected"  (R.  V.). 
The  term  for  "rejected"  is  very  strong,  Hterally  "spat 
out."  Its  effect  was  to  excite  the  scorn  and  aversion 
of  beholders,  "so  that  it  supplied  a  severe  test  of  the 
candor  and  generosity  of  the  Galatians  who  had  wit- 
nessed Paul's  abject  condition  under  its  infliction."  So 
also  the  word  "buffet"  (lit.,  to  smite  with  the  fist, 
Mark  xiv :  65 )  seems  to  convey  the  idea  that  it  was 
outward  and  visible,  such  as  might  be  seen  by  onlook- 
ers. All  this  removes  the  affliction,  whatever  it  was, 
from  the  sphere  of  the  mind  or  soul  where  some  inter- 
preters would  place  it,  and  locates  it  in  the  body  of 
the  Apostle. 

Furthermore,  it  was  by  Satanic  agency,  "a  messen- 
ger of  Satan,"  i.  e.,  in  God's  strange  government  of  His 
people  and  of  the  world,  Satan  is  sometimes  permitted 
to  inflict  bodily  suffering  upon  men  (Job  ii :  7 ;  Luke 
xiii:  16).  The  incestuous  person  of  i  Cor.  v  was  by 
apostolic  authority  delivered  unto  Satan  for  the 
destruction  of  the  flesh,  that  the  spirit  might  be  saved 
in  the  day  of  the  Lord  Jesus  (v.  5)  :  An  obscure  pas- 
sage unquestionably,  but  one  that  implies  more  than 
exclusion  from  the  Christian  brotherhood;  one  that 
seems  to  teach  that  the  offender  was  cast  back  into 
the  heathen  world  whence  he  had  been  brought  by  the 
Gospel — a.  world  dominated  by  Satan  (cf.  Acts  xxvi : 
13-16; 2   Cor.  .iv:4;   Eph.   ii:2),  where   he   would 


SECOND  EPISTLE  TO  THE  CORINTHIANS  1 97 

undergo  the  destruction  of  the  flesh,  perhaps  in  the 
form  of  physical  pain  and  suffering. 

His  thorn  in  the  flesh  Paul  connects  with  his  visions 
and  revelations:  *'And  by  reason  of  the  exceeding 
greatness  of  the  revelations,  wherefore  that  I  should 
not  be  exalted  overmuch,  there  was  given  me  a  thorn 
in  the  flesh,"  etc.  From  the  general  tenor  of  the 
whole  passage  it  appears  probable  that  the  mysterious 
malady  came  upon  him  in  pursuance  of  the  unique  and 
supreme  experience  he  had  "fourteen  years  ago,"  and 
was  designed  of  God  for  a  merciful  end.  Hence  the 
Lord,  though  thrice  besought,  did  not  remove  it,  but 
promised  grace  sufficient  for  its  endurance — a  better 
answer  certainly  than  had  Paul's  prayer  been  answered 
as  he  asked.  Thus,  "out  of  the  eater  came  forth  meat, 
and  out  of  the  strong  came  forth  sweetness." 

Conjectures  and  speculations  as  to  the  nature  of  the 
"thorn"  are  curious  and  endless.  Every  ailment  both 
physical  and  mental  has  been  seized  on  and  proof 
sought  to  verify  the  opinion.  Here  are  some  of  them : 
evil  suggestions,  impure  thoughts,  blasphemous  words, 
persecutors,  a  dangerous  adversary,  headache,  earache, 
defective  speech,  a  hasty  temper,  and  one  even  men- 
tions a  termagant  wife!  Three,  however,  are  more 
prominent  than  all  the  others ;  viz.,  ophthalmia  (Brown, 
Farrar)  ;  epilepsy  (Lightfoot,  Findlay)  ;  malarial  fever 
(Professor  Ramsay).  The  precise  nature  of  it  has 
been  concealed  perhaps  that  all  afflicted  ones  may  be 
encouraged  and  helped  by  Paul's  unnamed  yet  painful 
experience. 


THE  EPISTLE  TO  THE  GALATIANS 

The  Epistle  to  the  Galatians  was  probably  the  third 
apostolic  letter  written  by  Paul,  the  others  being  i  and 
2  Thessalonians.  It  is  likely  that  it  was  written  at 
Ephesus  during  the  Apostle's  third  missionary  journey, 
and  at  an  early  period  of  his  sojourn  in  that  city,  per- 
haps about  the  year  A.  D.  57. 

What  the  Emancipation  Act  was  to  the  slaves  of  our 
Southern  States,  what  the  Czar's  edict  was  for  the 
freedom  of  the  serfs  of  Russia,  the  Epistle  to  the 
Galatians  was  to  the  primitive  Church.  It  was  the 
manifesto  of  the  enfranchisement  which  Christ  had 
won  for  all  believers.  It  was  by  the  study  and  the 
appropriation  of  the  mighty  truths  of  Galatians  and 
Romans  that  Luther,  the  hero  of  the  modern  era,  was 
enabled  to  strike  off  the  fetters  by  which  the  Church 
of  God  had  been  so  long  bound.  "In  this  Epistle  he 
found  the  secret  of  his  own  deliverance;  hence  he 
declares  himself  wedded  to  this  letter  and  calls  it  his 
Catherine  Bora.  Taking  this  as  his  weapon,  he 
plunged  into  the  fearful  conflict  with  the  papistry  and 
religious  materialism  of  his  time.  This  was  the  pebble 
from  the  brook  with  which,  like  another  David,  he 
went  forth  to  meet  the  papal  giant,  and  smote  him  in 
the  forehead"  (Godet). 

The  Epistle  is  addressed  to  the  "churches  of  Gala- 
tia.    But  what  Galatia  is  meant  ?   Two  places  are  con- 

198 


THE   EPISTLE   TO   THE   GALATIANS  I99 

tended  for,  viz.,  North  Galatia,  with  its  important 
cities,  Pessinus,  Ancyra,  and  Tavium;  and  South  Gal- 
atia, or  the  Roman  province  of  Galatia,  which 
embraced  Antioch  of  Pisidia,  Iconium,  Lystra,  and 
Derbe,  which  were  evangelized  by  Paul  and  Barnabas 
during  the  second  Missionary  Journey.  Professor 
Ramsay  strongly  advocates  the  latter  view;  Lightfoot 
the  former.  The  discussion  of  this  difficult  question 
forms  no  part  of  the  present  study.  It  is  sufficient  to 
say  that  notwithstanding  the  arguments  adduced  by 
Professor  Ramsay  in  support  of  his  theory  of  South 
Galatia  being  the  geographical  region  to  which  the 
Epistle  was  written,  the  reasons  brought  against  it  and 
in  favor  of  the  old  North  Galatia  view  by  the  lamented 
Professor  Purves  and  others  more  than  counterbalance 
the  former.  Assuming  that  Galatians  was  addressed 
to  the  churches  in  the  north  of  Asia  Minor,  we  are 
somewhat  surprised  that  Acts  contains  no  account  of 
the  preaching  of  the  Gospel  in  that  section.  Acts 
xvi :  6  mentions  somewhat  incidentally  that  Paul  and 
his  companions  "passed  through  the  region  of  Phrygia 
and  Galatia,"  but  says  nothing  of  their  evangelizing 
that  portion  of  Asia.  It  is  not  an  arbitrary  assump- 
tion, however,  to  suppose  that  at  that  time  the  church 
was  established  in  Galatia.  In  Acts  xvi  the  goal  is 
Europe,  and  accordingly  Luke  hurries  on  in  his  nar- 
rative to  describe  in  detail  the  events  connected  with 
the  founding  of  the  church  at  Philippi  (Stifler). 

The  occasion  which  called  forth  this  intense,  indig- 
nant letter  was  the  somewhat  sudden  lapse  of  the 
Galatian  churches  into  doctrinal  error  of  the  most 


200     OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

serious  kind.  After  a  brief  introduction  the  Apostle 
says,  "I  marvel  that  ye  are  so  soon  removed  from  him 
that  called  you  into  the  grace  of  Christ  unto  another 
gospel"  (v.  6).  It  is  unknown  when  the  defection 
took  place,  but  the  words  just  recorded  make  it  evident 
that  it  was  but  shortly  after  either  their  conversion  to 
God  or  after  Paul's  visit  to  them.  We  are  inclined  to 
think  it  was  soon  after  their  conversion,  as  the  Revised 
rendering  indicates,  "so  quickly  removing  from  him 
that  called  you."  The  serious  character  of  the  defec- 
tion is  marked  by  the  expression,  "another  gospel," 
i.  e.,  a  different  gospel  from  that  preached  to  them 
and  that  they  had  received  at  the  first.  It  was  a 
strange,  a  perverted  gospel  they  were  removing  to, 
which  means  desertion  of  the  truth  of  Christ.  The 
north  Galatians  were  Asiatic  Gauls,  or  Celts.  Incon- 
stancy is  their  national  characteristic.  Impulsive  and 
fickle  they  are  to  this  day.  It  is  striking  to  observe 
that  when  Paul  first  preached  the  Gospel  of  God's 
grace  and  saving  power  to  them,  he  was  enthusi- 
astically welcomed.  They  received  him  "as  an  angel 
of  God,  as  Christ  Jesus"  (iv:i4);  they  would  have 
plucked  out  their  own  eyes  and  given  them  to  him 
if  it  had  been  possible  (iv :  15).  But  now  "how  quickly 
are  they  removing  to  a  different  gospel."  Eagerly  as 
they  embraced  the  Gospel,  so  quickly  were  they  pre- 
pared to  abandon  it  for  something  else  and  something 
immeasurably  inferior.  The  pithy  words  of  a  Puritan 
on  this  verse  are  historically  accurate,  and  they  fit  not 
an  insignificant  number  in  our  own  day,  "giddy- 
headed    hearers    have    religionem    ephemeram,    are 


THE  EPISTLE  TO  THE  GALATIANS  20I 

whirled  about  by  every  wind  of  doctrine,  being  con- 
stant only  in  their  inconstancy"  (Trapp). 

The  tone  of  Galatians  is  one  of  extreme  coldness. 
The  reserve  with  which  the  Apostle  speaks  is  unex- 
ampled. And  the  reason  seems  to  be  this:  the  bad 
state  of  these  churches  had  come  about  not  so  much 
from  ignorance  as  from  unfaithfulness.  God  is  patient 
with  those  who  have  but  little  light,  who  are  but  babes 
in  His  household,  but  He  is  intolerant  of  the  perver- 
sion of  the  truth  and  the  darkening  of  the  light  by  His 
people.  The  contrast  between  Galatians  and  Corin- 
thians is  very  marked.  In  the  church  at  Corinth  seri- 
ous evils  prevailed.  It  was  torft  by  factions,  lax  in 
discipline,  proud  of  its  gifts,  and  degraded  the  Lord's 
Supper.  And  yet  while  the  Apostle  solemnly  con- 
demns their  guilty  practices  and  censures  severely 
their  party  spirit,  he  addresses  them  in  the  tenderest 
terms,  speaks  of  them  as  enjoying  the  highest  distinc- 
tions as  saints  and  sanctified  in  Christ  Jesus.  But  in 
opening  his  Epistle  to  the  Galatians,  how  different  the 
style !  Not  a  word  of  their  being  in  Christ,  or  in  God 
the  Father,  or  saints,  or  faithful  brethren.  He  appears 
to  wish  to  say  as  little  as  possible  touching  their  stand- 
ing in  God's  sight.  He  speaks  of  them  merely  as  "the 
churches  of  Galatia,"  as  though  putting  them  by 
themselves.  He  quarantines  them,  so  to  speak,  as  an 
infected  district  and  dangerous.  Severity  and  solici- 
tude intermingle. 

Nothing  can  be  more  stern  and  impassioned  than 
i :  6-10;  iii :  1-5 ;  iv :  8-1 1 ;  nothing  more  tenderly  affec- 
tionate and  pathetic  than  the  appeal  in  iv :  19,  20. 


202     OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

The  whole  Epistle,  like  2  Cor.,  reveals  Paul's  indigna- 
tion and  apprehensions  as  to  the  Judaizing  movement 
going  on  among  these  churches.  It  discloses  likewise 
his  profound  insight  into  the  disastrous  peril  that 
lurked  in  it.  If  the  movement  succeeded  in  attaching 
to  the  Gospel  the  principle  of  law-keeping  as  an  essen- 
tial element  to  our  salvation,  then  Paul's  mission  as 
the  preacher  of  faith  in  the  Lord  Jesus  Christ  as  the 
sole  condition  of  acceptance  with  God  is  at  an  end, 
and  his  commission  must  be  revoked.  Christianity  in 
such  case  loses  its  distinctive  character,  ceases  to  be  of 
universal  application,  and  the  Church  of  God  sinks  into 
a  mere  Jewish  sect. 

The  gravity  of  the  situation  appears  from  the  fact 
that  Paul  wrote  the  Epistle  throughout  with  his  own 
hand ;  *'See  with  how  large  letters  I  have  written  unto 
you  with  mine  own  hand"  (vi :  11,  R.  V.).  It  is  possi- 
ble, of  course,  that  these  words  refer  only  to  the  words 
which  follow  to  the  end  of  the  Epistle,  as  some  think. 
But  many  others  are  of  the  opinion  that  the  reference 
is  to  the  whole  letter.  This  view  is  strongly  supported, 
( I )  by  the  emphatic  expression  he  here  uses,  such  as  is 
not  found  in  any  other  Epistle;  (2)  by  the  fact  that  in 
every  other  instance  his  autograph  is  attached  only  to 
the  closing  words,  (e.  g.,  i  Cor.  xvi :  21  ff. ;  Col.  iv :  18; 
2  Thess.  iii:i7,  18).  Ordinarily  he  employed  an 
amanuensis  to  whom  he  dictated  his  messages.  But  in 
this  instance  he  wrote  the  entire  Epistle  with  his  own 
hand,  whence  we  infer  the  immense  importance  of  the 
subjects  in  dispute,  the  progress  which  the  false  teach- 
ing was  making,  and  the  danger  to  which  the  faith  of 


THE  EPISTLE  TO   THE   GALATIANS  203 

the  people  of  God  was  exposed ;  for  the  error  was  con- 
tageous,  and  would,  if  not  arrested,  infect  with  its 
deadly  virus  all  the  churches  of  Christ.  As  viewed  by 
the  Apostle  and  by  the  Spirit  who  spoke  through  him, 
the  questions  which  agitated  the  Galatians  were  by  no 
means  trivial  or  non-essential,  but  radical  and  vital, 
reaching  down  to  the  very  foundations  of  Christianity 
itself.  Hence  Paul  felt  himself  under  the  necessity  of 
writing  it  throughout.  With  his  own  hand,  no  matter 
how  laborious  the  work,  he  indited  the  unanswer- 
able arguments  and  solemn  warnings  and  passionate 
appeals  of  this  remarkable  Epistle. 

The  trouble  at  Galatia  was  legalism  and  ritualism. 
Strictly  speaking,  the  two  are  one;  for  the  attempt  to 
secure  the  divine  favor  through  law  observance  leads 
inevitably  to  ritualism  in  its  worst  form.  That  the 
Galatians  were  going  over  to  the  ground  of  law  for 
acceptance  with  God  is  evident  from  the  whole  tenor 
of  the  Epistle  (cf.  v.  4,  "Ye  are  severed  from  Christ, 
ye  who  would  be  justified  by  the  law;  ye  are  fallen 
from  grace")  ;  and  that  they  were  establishing  the 
Mosaic  institutions  among  themselves,  institutions 
which  the  cross  had  abolished,  is  equally  clear  (cf.  iv: 
10;  v:3,  etc.).  The  defection  was  the  work  of  false 
teachers  who  sought  to  combine  Christianity  with 
Judaism.  They  are  rightly  named  Judaizers,  for  their 
chief  aim  was  to  make  Gentile  converts  practically 
Jews.  To  this  end  they  bent  all  their  energies,  and 
with  tireless  zeal  and  by  methods  not  always  worthy 
and  often  quite  inexcusable  and  unscrupulous  they 
invaded  the  churches  which   Paul  had  been  instru- 


204     OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

mental  in  establishing  and  sowed  among  them  the  seeds 
of  disaffection,  of  facton  and  hostility.  It  was  the 
same  party  that  brought  on  the  trouble  at  Antioch,  at 
Corinth,  and  elsewhere.  Their  main  tenet  was, 
''Except  ye  be  circumcised  after  the  manner  of  Moses, 
ye  cannot  be  saved" ;  ''it  is  needful  to  circumcise  them, 
and  to  command  them  to  keep  the  law  of  Moses'* 
(Acts  XV :  I,  5).  That  is,  in  the  view  of  these  men 
something  else  and  something  more  than  faith  in  the 
Lord  Jesus  Christ  is  required  in  order  to  complete 
the  Lord's  work  of  redemption  and  make  justification 
valid  and  sure.  Circumcision  is  one  thing.  Gentiles 
must  receive  this  ancient  sign  and  seal  of  the  covenant 
(Gen.  xvii)  if  they  would  enjoy  the  full  benefits  of  the 
covenant.  Observance  of  Moses'  law  is  another  thing. 
They  argued  no  doubt  that  the  law  was  a  divine  insti- 
tution. It  was  given  to  Moses,  and  was  the  object  of 
the  deepest  devotion  of  all  true  Israelites.  The 
Messiah  was  to  come  of  the  Jews.  Jesus  Him- 
self was  circumcised  and  kept  the  whole  law.  The 
original  Twelve  did  the  same.  The  church  at  Jeru- 
salem was  the  mother  church,  and  its  members  were 
all  zealous  of  the  law.  Who  was  this  Paul  who  taught 
that  Christians  of  Gentile  extraction  should  not  keep 
the  holy  law  ?  They  had  a  great  deal  to  say  for  them- 
selves, the  Judaizers. 

It  was  a  subtle,  deadly  form  of  error,  which  Paul 
brands  as  another  kind  of  gospel,  very  different  from 
that  he  had  preached  to  them,  and  he  anathematizes 
it  in  the  strongest  terms  (i :  6-10). 

I.  Analysis.  Broadly  Galatians  is  divided  into  three 


THE   EPISTLE   TO   THE   GALATIANS  205 

sections:  A.  Apologetic  (i — ii:io) — Defense  of  his 
Apostleship.  B.  Doctrinal  and  Controversial  (ii:ii- 
iv) — Divine  Grace  versus  Human  Merit.  C.  Horta- 
tory and  Practical  (v — vi) — the  positions  and  demon- 
strations of  A  and  B  are  applied  with  consummate 
skill  and  power  and  persuasiveness  to  the  consciences 
of  the  Galatians. 

A.  Apologetic  (i — ii:  lo)  : 

1.  Introduction  (i:i-5). 

2.  Occasion  of  his  writing  (i:6-io). 

3.  His  divine  commission   (1:11-17). 

4.  Visits  to  Jerusalem,  and  his  apostolic  author- 
ity (i:  18;  ii:  10). 

B.  Justification  by  Faith  discussed  and  illustrated 
(ii:  ii-iv)  : 

1.  Contention  with  Peter  as  to  law  and  faith 
(ii:  11-21). 

2.  Gift  of  the  Spirit  is  by  faith  (iii:  1-5). 

3.  Abraham  justified  by  faith  (iii:  6-9). 

4.  Deliverance  from  law's  curse  only  by  faith 
(iii:  10-14). 

5.  Covenant    of    grace    and    law    contrasted 
(iii:  15-18). 

6.  Purpose  of  the  law  (iii:  19-25). 

7.  Sonship  and  heirship  by  grace  through  faith 
(iii:  26-29). 

8.  Wards    and    sons,    minors    and    manhood 
(iv:i-7). 

9.  Peril  of  legalism,  and  appeal  (iv:8-2o). 
10.  Allegory  of  the  two  covenants  (iv: 21-31). 

C.  Practical  and  Hortatory  (v — ^vi)  : 


206     OUTLINE  STUDIES  IN   THE   NEW  TESTAMENT 

1.  Stand  fast  in  Christ's  liberty  (v:  1-12). 

2.  Liberty  not  license  but  obedience  (v:  13-18). 

3.  Works  of  the  flesh  described  (v:  19-21). 

4.  Fruits  of  the  Spirit  described  (v:  22-26). 

5.  Treatment  of  erring  and  weak  (vi:i-5). 

6.  Sowing  and  reaping  (vi:6-io). 

7.  Summary  and  benediction  (vi:ii-i8). 
From  this  analysis  we  discover  two  most  weighty 

subjects  emerging  from  the  masterly  discussion:  First, 
the  divine  origin  and  authority  of  Paul's  Apostleship: 
second,  the  unchangeable  doctrine  of  justification 
through  the  free  and  sovereign  grace  of  God  by  faith 
in  Christ  apart  from  the  deeds  of  the  law.  These 
two  subjects  are  inseparably  intertwined  in  the  Epistle. 
For,  in  order  to  establish  the  second  it  was  indispensa- 
ble that  Paul  should  vindicate  once  for  all  his  apostolic 
call  and  commission.  If  the  Gospel  which  he  preached 
is  the  very  truth  of  God,  then  he  himself  is  the  accred- 
ited messenger  of  God  to  men. 

Mere  personal  abuse  and  defamation  Paul  could 
overlook,  and  often  did,  no  doubt.  But  when  the 
object  of  his  detractors  was  to  discredit  his  ministry 
and  undermine  his  authority  as  an  Apostle  of  Jesus 
Christ,  and  this  to  the  end  that  they  might  the  more 
effectively  accomplish  their  purposes,  he  defends  him- 
self with  an  intensity  and  vehemence  that  surpasses 
even  his  Second  Epistle  to  the  Corinthians.  He 
saw  that  it  was  either  the  law  or  Christ;  that  a  man 
could  not  be  justified  by  both.  "He  saw,  as  appar- 
ently no  other  man  of  influence  saw,  that  to  represent 
anything  else  than  the  cross  of  Christ  as  essential  to 


THE   EPISTLE   TO   THE   GALATIANS  207 

salvation,  was  really  to  affirm  that  the  cross  alone  was 

not  sufficient."  A  momentous  crisis  confronted  him; 
his  life-work  as  the  Apostle  of  the  Gentiles  hung  in 
the  balance.  Therefore  he  girded  himself  for  this  mor- 
tal combat,  and  here  in  Galatians  smites  such  blows 
as  are  unexampled  in  his  writings. 

A.  Defense  of  his  Apostleship  (i — ii:  lo)  : 

(i)  Its  origin,  (i:  i).  He  attacks  the  stronghold  of 
the  enemy  at  the  very  outset.  The  Judaizers  had 
impeached  his  Apostleship.  He  was  not  one  of  the 
original  Twelve.  Accordingly,  his  authority  could  not 
be  the  equal  of  theirs.  Such,  probably,  was  their 
charge  against  him.  If  the  legalists  were  to  succeed 
in  their  efforts  to  graft  Christianity  on  Judaism,  it  was 
essential  that  they  should  undermine  Paul's  apostolic 
authority;  for  he  was  the  acknowledged  champion  of 
the  doctrines  of  grace  and  Christian  liberty. 

On  the  highest  possible  ground  he  sets  his  Apostle- 
ship. He  received  the  great  office,  not  from  man,  nor 
through  man,  either  as  to  its  source  or  its  medium. 
He  was  neither  self-appointed,  nor  ecclesiastically 
appointed.  He  is  an  Apostle  through  Jesus  Christ, 
and  more,  if  possible,  through  God  the  Father  who 
raised  Jesus  our  Lord  from  the  dead.  His  Apostle- 
ship, therefore,  was  altogether  different  from  that  of 
Matthias  (Acts  1:24-26).  It  originated  from  the 
source  of  all  authority,  from  the  glorified  Son  of  God. 

(2)  Origin  of  his  Gospel  (i:  11,12).  The  Gospel  he 
preached  was  not  after  man  as  to  its  character,  nor 
from  man  as  to  its  origin,  nor  was  Paul  taught  it  by 
any  man  or  set  of  men.     He  received  it  by  direct 


208      OUTLINE   STUDIES  IN   THE   NEW  TESTAMENT 

revelation  from  the  Lord  Jesus  Christ.  By  this 
majestic  honor  conferred  upon  him,  Paul's  Apostle- 
ship  and  preaching  were  no  whit  inferior  to  the 
Twelve,  for  the  Lord  Jesus  had  taught  him  no  less 
certainly  than  He  had  taught  them.  Besides,  even  in 
the  conference  he  had  with  the  apostolic  "pillars"  at 
Jerusalem,  Peter,  James  and  John,  he  gained  no  fresh 
information,  no  additional  light;  they  imparted  noth- 
ing to  him  (ii:6,  7).  His  knowledge  of  the  Gospel 
was  the  equal  of  theirs. 

(3)  Titus  and  his  standing  (ii :  1-5).  We  learn  here 
incidentally  that  it  was  by  "revelation"  that  the  diffi- 
culty at  Antioch  was  carried  up  to  Jerusalem  for 
settlement.*  In  Acts  xv  it  seems  as  if  it  were  the 
church  that  determined  to  send  the  deputation.  The 
one  account  is  additional  to  the  other.     So  vital  was 

*  Paul's  visits  to  Jerusalem  are  involved  in  some  obscurity. 
The  number  of  them  and  the  order  in  which  they  occur,  it  is 
not  easy  to  determine.  The  first,  probably,  is  that  mentioned 
in  Gal.  i :  18 ;  with  this,  that  referred  to  in  Acts  ix :  23-28  and 
xxii :  17-21  must,  it  is  thought,  be  identified.  There  are  differ- 
ences in  the  accounts  of  this  visit  but  no  real  contradiction. 
Gal.  i:  18  briefly  states  the  object  of  his  visit,  and  it  accords 
strictly  with  the  argument  the  Apostle  is  pressing,  while  in 
Acts  ix :  23 ;  xxii:  17  various  details  of  the  visit  are  related 
which  confirm  and  strengthen  his  position  as  an  independent 
Apostle  of  Christ.  Another  is  mentioned  in  Acts  xi :  30, 
xii:25.  A  third  is  recorded  in  Gal.  ii:i,  which  almost  cer- 
tainly is  the  same  as  that  of  Acts  xv.  The  "question"  carried 
up  from  Antioch  and  adjudicated  by  the  Council  at  Jerusalem 
was  identical  with  the  error  combatted  in  this  Epistle.  The 
"fourteen  years"  are  to  be  dated  probably  from  his  first  visit. 
Two  other  visits  are  mentioned  in  Acts  xviii:22;  xxi :  17.  In 
Gal.  Paul  refers  to  the  first  and  third  visits,  and  omits  the 
others  as  having  no  bearing  on  the  point  he  is  discussing. 


THE  EPISTLE  TO  THE  GALATIANS  20g 

the  principle  involved  that  there  was  a  positive  com- 
munication from  God  about  it.  Titus  was  taken  along 
with  Paul  and  Barnabas.  And  although  he  was  a  pure 
Gentile,  he  was  not  compelled  to  be  circumcised.  The 
context  implies  that  there  was  an  effort  made  to  bring 
it  about;  but  the  pressure  was  put  upon  Titus,  not 
upon  Paul;  his  apostolic  authority  was  not  questioned 
at  Jerusalem.  Moreover,  the  Apostle  successfully- 
resisted  this  Judaizing  party.  He  habitually  practised 
the  law  of  love.  If  to  eat  meat  would  cause  his  weak 
brother  to  offend,  he  would  eat  no  flesh  while  the  world 
stands  (i  Cor.  viii:i3).  But  when  the  aim  was  to 
turn  the  free  Gospel  into  legal  slavery,  he  instantly 
interposed  his  "everlasting  No" — not  for  an  hour! 

(4)  The  "pillars,"  Peter,  James  and  John,  recog- 
nized Paul's  apostolic  authority  as  identical  with  their 
own  (ii:6-io).  The  recognition  embraced — i,  his 
equality  with  Peter;  2,  his  independent  mission,  viz., 
to  the  Gentiles ;  3,  his  official  status  and  prerogative — 
they  gave  him  the  right  hand  of  fellowship  (v.  9). 
The  handclasp  signified,  not  friendship,  or  love,  or 
mutual  good-will,  but  that  these  Apostles  regarded 
Paul  as  a  partner  with  them  in  the  common  cause  and 
common  work.  The  right  hand  given  and  received 
proved  that  there  was  no  disagreement  between  Paul 
and  the  other  Apostles.  "Only  they  would  that  we 
should  remember  the  poor"  (v.  10).  This  was  a 
request  or  exhortation,  certainly  not  an  injunction. 
The  three  did  not,  as  ecclesiastical  superiors,  charge 
Paul  and  Barnabas  to  do  so. 

B.  Controversial     and     Argumentative     (ii: — -iv). 


2IO      OUTLINE   STUDIES   IN  THE  NEW  TESTAMENT 

This  section  embraces  the  body  of  the  Epistle,  and  is 
an  overwhelming  arraignment  of  legalism,  and  an 
unanswerable  defence  of  the  Gospel  of  the  free  grace 
of  God.  It  contains  the  essence  of  Christianity.  It 
exhibits  the  perfection  of  Christ's  atoning  work.  It 
shows  that  the  attempt  to  supplement  that  glorious 
work  by  law  observance  is  criminal,  most  criminal; 
for  it  dishonors  Christ,  frustrates  grace,  limits  the 
action  of  the  Spirit,  and  clouds  the  believer's  assurance. 
The  question  here  discussed  is  fundamental — Is  Chris- 
tianity only  a  defined  form  of  Judaism  ?  Having  been 
justified  by  faith  in  Christ,  are  believers  perfected  by 
the  observance  of  Moses'  law?  Let  us  see  how  the 
Apostle  deals  with  this  most  vital  matter. 

(i)  He  opens  his  defence  of  the  doctrines  of  grace 
with  a  reference  to  his  reprimand  of  Peter  at  Antioch 
(ii:  11-21).  (It  is  difficult  if  not  impossible  to  deter- 
mine how  far  his  words  of  reproof  are  here  reported. 
Probably  his  exact  language  is  given  in  v:  14-16,  and 
the  remaining  verses  contain  the  substance  of  his 
rebuke).  Peter's  "dissimulation"  was  his  eating  with 
the  converts  at  Antioch,  then  breaking  fellowship  with 
them,  that  his  standing  with  the  strictly  Jewish  breth- 
ren might  not  be  imperiled.  His  act  was  a  surrender 
of  the  principle  of  Christian  liberty,  a  denial  of  the 
equality  between  Gentile  and  Jewish  believers,  an 
impeachment  of  the  truth  of  the  Gospel,  and  a  baleful 
example,  for  even  Barnabas  was  carried  away  by  the 
hypocrisy  (Greek).  Paul's  rebuke,  pubHc  as  was  the 
fault,  proves  his  parity  with  Peter  in  apostolic  author- 
ity.   No  hint  is  there  here  of  Peter's  so-called  primacy. 


THE   EPISTLE   TO   THE   GALATIANS  211 

but  the  exact  contrary.  The  proposition  which  Paul 
defends  with  consummate  abiHty  is  this :  Justification 
is  wholly  of  grace  through  faith  in  the  Lord  Jesus 
Christ,  altogether  apart  from  the  deeds  of  the  law.  By 
doing  the  works  prescribed  by  the  law  no  flesh  can  be 
justified.  Even  faith  is  no  part  of  the  ground  of  justi- 
fication ;  for  it  is  not  on  account  of  faith,  but  through 
or  by  it,  as  the  means  or  the  instrument,  that  we  are 
brought  into  possession  of  the  righteousness  of  God 
(ii:i6,  17).  Jewish  believers  had  given  up  all  law- 
keeping  in  order  to  be  saved,  and  were  justified  by 
faith  in  the  Lord  Jesus  precisely  as  the  Gentiles  (vs. 
17,  18).  If  they  were  right  then  they  are  wrong  now 
in  returning  to  the  law  to  be  saved;  if  right  now  they 
were  wrong  then.  Both  positions  cannot  be  held  right, 
for  they  are  antagonistic  and  mutually  exclusive.  The 
true  relation  of  a  believer  to  law  is  that  of  a  dead  and 
risen  man  (vs.  19,  20).  What  has  one  who  has  died 
to  law  in  Christ  longer  to  do  with  it  as  a  condition  of 
life?  He  is  no  more  bound  by  it  than  is  the  woman 
bound  to  her  husband  when  the  husband  is  dead  (Rom. 
vii:  1-4).  If  it  were  otherwise,  if,  being  justified  by 
simple  faith  in  Christ,  we  are  perfect  by  law  observ- 
ance, then  Christ  died  for  nothing. 

(2)  Paul  next  appeals  to  the  experience  of  the  Gala- 
tians  themselves  (iii:  1-5).  In  common  with  all  Chris- 
tians they  enjoyed  the  presence  and  the  graces  of  the 
Holy  Spirit.  How  had  they  received  the  Spirit?  By 
the  works  of  the  law?  To  ask  the  question  is  to 
answer  it.  All  that  the  Spirit  does  with  the  law  and 
with  one  who  seeks  to  justify  himself  through  law  is 


212      OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

to  convict  him  as  a  sinner.  Not  thus  did  the  Galatians 
have  the  Spirit ;  but  as  the  Comforter  and  Teacher  they 
enjoyed  His  presence,  and  this  by  faith  exclusively. 
The  Apostle  pushes  the  argument  further  by  two  most 
pointed  inquiries  (v.  3).  Their  conduct  impHes  that 
while  the  Spirit  is  needed  to  start  with,  the  flesh 
being  started  can  go  on  of  itself  to  perfection,  that  God 
may  begin  the  good  work,  but  we  are  able  to  carry  it 
to  completion.  It  is  folly  to  begin  on  one  principle 
and  to  end  on  another.  To  begin  with  God  and  end 
with  self  is  supreme  folly.  Moreover,  their  conduct 
stultified  their  past  sufferings,  for  if  we  are  saved  by 
the  works  of  the  law  there  should  be  no  antagonism 
between  law  and  faith,  between  legalists  and  believers. 
In  their  present  legal  attitude  their  entire  path  was  a 
mistake,  their  sufferings  useless  and  a  stupendous  blun- 
der. There  should  be  no  quarrel  between  them  and 
the  unbelieving  Jews,  for  the  Galatians  are  now  essen- 
tially on  the  same  ground. 

(3)  The  argument  from  the  case  of  Abraham  (iii :  6- 
18).  Scripture  furnishes  one  illustrious  model  of 
God's  method  of  justifying  a  sinner,  Abraham.  There 
could  be  no  question  regarding  the  high  authority  of 
this  example.  The  rank  of  the  patriarch,  his  place  in 
the  divine  purposes,  his  significant  title  of  Father  of 
the  Faithful,  and  the  reverence  paid  him  by  Christian 
and  Jew  alike,  invest  the  manner  of  his  justification 
with  extraordinary  interest.  It  is  to  this  same  example 
the  Apostle  appeals  so  triumphantly  in  his  unrivalled 
exposition  of  the  nature  and  method  of  justification 
in  Rom.  iv:i-i7.    But  how  was  Abraham  justified? 


THE  EPISTLE  TO  THE  GALATIANS  21 3 

Scripture  answers:  "Abraham  believed  God,  and  it 
was  accounted  (reckoned)  to  him  for  righteousness." 
The  act  of  his  faith  cannot  be  the  cause  or  ground  for 
the  reckoning  of  righteousness  to  him,  for  it  is  against 
works  in  any  form  and  in  all  forms  that  Paul  is  here 
so  earnestly  contending.  If  Abraham's  faith,  in  itself 
considered,  were  the  reason  for  his  being  declared 
righteous,  then  this  argument  fails  and  legalism  tri- 
umphs. It  was  because  Abraham  believed  God, 
because  he  rested  his  faith  in  the  divine  promise,  which 
was  to  find  its  ample  fulfillment  in  the  Lord  Jesus 
Christ  (v.  16),  that  he  was  justified.  This  is  a  speci- 
men case.  All  who  are  saved  are  justified  in  the  same 
way :  *Tn  thee  shall  all  the  nations  be  blessed,"  conse- 
quently, in  the  same  manner.  The  way  of  salvation 
is  identical  in  all  dispensations,  viz.,  by  faith  in  the 
word  and  promise  of  the  living  God.  If  the  gift  of 
righteousness  were  conditioned  on  keeping  the  law, 
justification  is  impossible:  "For  as  many  as  are  of  the 
works  of  the  law  are  under  the  curse ;  for  it  is  written, 
Cursed  is  every  one  that  continueth  not  in  all  things 
which  are  written  in  the  book  of  the  law  to  do  them." 
The  sweep  of  the  statement  is  tremendous:  "Every 
one" — ^Gentile  and  Jew,  white  and  black,  civilized  and 
savage,  cultivated  and  ignorant,  gilded  with  refinement 
and  hideous  in  sin,  every  one;  "Continueth  not" — 
every  minute  in  the  hour,  every  hour  in  the  day,  every 
day  in  the  year,  all  through  life,  waking  and  sleeping, 
ceaselessly  and  exactly :  "All  things  which  are  written 
in  the  book  of  the  law" — the  small  and  the  great  things, 
minutia  and  mass,  single  and  sum,  omitting  neither  jot 


214      OUTLINE   STUDIES   IN   THE   NEW  TESTAMENT 

nor  tittle  till  all  be  fulfilled :  "To  do  them"— fully  and 
precisely,  in  letter  and  spirit,  according  to  the  mind  of 
God.  Who  can  be  saved  on  such  terms?  Under  the 
awful  curse  of  the  broken  law  all  men  would  forever 
lie  had  not  Christ  in  infinite  pity  and  love  become  a 
curse  for  us,  thereby  redeeming  us.  The  blessing 
promised  to  Abraham  comes  to  us  exactly  as  it  came 
to  him,  by  faith. 

(4)  Moreover,  the  glorious  provisions  of  the  Abra- 
hamic  covenant  become  ours  by  faith,  and  not  on  the 
principle  of  law.  For,  the  covenant  consists  mainly  of 
unconditional  promises  made  to  Abraham  and  to  his 
seed.  But  the  seed  is  Christ  to  whom  and  in  whom 
the  promises  are  fulfilled.  The  argument  turns  on  the 
difference  between  the  singular  and  the  plural  of  the 
word  seen.  Many  silly  things  are  said  of  this  apostolic 
exegesis,  said  by  men  who  would  not  have  dared  to 
open  their  lips  in  criticism,  or  if  once  it  would  have 
been  the  only  time,  in  the  presence  of  Paul.  It  may 
be  safely  said  that  the  man  who  studied  Hebrew  under 
Gamaliel,  and  who  once  addressed  his  countrymen  at 
Jerusalem  in  the  Hebrew  tongue  (Acts  xxii:2),  knew 
as  much  of  the  original  language  of  the  Old  Testament 
as  his  critics !  Perhaps,  also,  the  term  seed  retains  its 
force  as  a  collective  noun,  and  includes  both  Christ 
and  Abraham's  spiritual  seed,  a  thought  which  is  very 
common  with  Paul.  This  view  is  supported  by  the 
official  name  Christ,  the  Second  Adam  and  Head  of 
the  redeemed  race  (i  Cor.  xv:22),  and  by  v.  29: 
"And  if  ye  be  Christ's  then  are  ye  Abraham's  seed,  and 
heirs  according  to  the  promise." 


THE    EPISTLE   TO   THE   GALATIANS  215 

Besides,  the  covenant  antedates  the  law  by  430 
years;  therefore,  no  subsequent  legislation  could  by 
any  possibility  invalidate  its  provisions  or  nullify  its 
promises.  For,  to  speak  after  the  manner  of  men,  God 
bound  Himself  by  the  terms  of  the  covenant,  which 
are  all  of  grace,  apart  from  any  sort  of  human  merit, 
and  confirmed  it  by  repeated  ratifications  with  the 
three  covenant  heads,  Abraham,  Isaac  and  Jacob,  seal- 
ing it  with  his  own  great  oath  (Gen.  xxii :  16,  17).  The 
law  which  came  along  after  the  final  confirmation  to 
Jacob  when  he  was  on  the  way  to  Egypt  (Gen.  xlvi:  i- 
5),  can  neither  change  the  terms  of  the  covenant,  nor 
invalidate  them.  The  blessings  pledged  in  the  covenant 
are  secured  by  faith,  and  by  faith  alone. 

(5)  What,  then,  is  the  import  of  the  law,  if  its 
observance  is  not  a  condition  of  salvation  ?  The  answer 
is  found  in  iii :  19-29.  As  the  law  was  as  certainly 
ordained  of  God  as  was  the  promise  of  divine  origin, 
it  must  have  been  revealed  for  a  definite  end,  and 
designed  to  fulfill  a  preordained  mission.  Paul  defines 
its  nature  and  its  use.  'The  legislation  of  Sinai  was 
intended  to  incline  the  people  of  Israel  to  accept  and 
embrace  by  faith  the  gracious  promise,  not  at  all  to 
merit  it.  The  law  "was  added  because  of  transgres- 
sions." The  Apostle  must  be  his  own  interpreter  of 
this  somewhat  difficult  phrase  (Rom.  iii :  20)  :  "By  the 
law  is  the  knowledge  of  sin";  (Rom.  v:2o),  "More- 
over the  law  entered  that  the  offence  might  abound." 
The  plain  inference  is,  that  it  was  not  given  primarily 
to  extirpate  sin,  nor  to  repress  and  suppress  it,  much 
less  to  produce  it,  but  solely  to  reveal  it,  that  sin  by 


2l6     OUTLINE  STUDIES  IN   THE  NEW  TESTAMENT 

the  commandment  might  become  "exceeding  sinful," 
(Rom.  vii:  13).  The  law  tends  to  display  sin's  turpi- 
tude and  malignity.  Lex  lux,  a  Puritan  says  of  it — 
the  law  is  light. 

Furthermore,  the  law  was  a  temporary  addition, 
"till  the  seed  should  come  to  whom  the  promise  hath 
been  made."  It  was  an  after  institution,  and  was  not 
intended  to  last.  It  was  likewise  a  parenthetical  insti- 
tution, "it  came  in  by  the  by"  (Rom.  v:2o),  hence 
was  not  designed  to  be  of  permanent  duration.  It  was 
to  serve  until  Christ,  the  promised  Seed,  should  appear, 
when  its  service  should  terminate. 

Moreover,  the  law  came  from  God  through  the  min- 
istration of  angels,  not  immediately  from  Him; 
whereas  the  promise  came  from  Him  directly,  without 
the  intervention  of  a  mediator,  such  as  was  Moses  in 
the  giving  of  the  law.  A  mediator  presupposes  two 
parties ;  he  is  never  "of  one" ;  "but  God  is  one."  The 
interpretations  of  this  phrase  mount  into  the  hundreds 
(430,  one  says),  a  fact  that  proves  its  difficulty  if 
nothing  more.  Let  us  hold  fast  the  main  thought,  the 
contrast  between  the  law  and  the  promise,  and  we 
shall  not  go  far  amiss.  In  the  promise  God  was  alone, 
mediatorless,  as  we  may  say;  no  one  intervened 
between  Him  and  Abraham  to  whom  it  was  first  made. 
But  it  was  otherwise  as  to  the  law.  There  were  the 
two  contracting  parties,  God  and  Israel,  with  Moses  as 
mediator.  God's  part  stood  firm  and  safe;  man's 
broke  down  utterly.  There  is  no  hope  of  salvation, 
therefore,  on  this  ground — nothing  but  fearful  looking 
for  of  judgment.    What  then?    "Is  the  law  against 


THE    EPISTLE   TO   THE   GALATIANS  21/ 

the  promises  of  God?    God  forbid."    It  cannot  give 
life,  it  can  only  condemn.    It  is  an  officer  that  arrests 
men,  puts  them  in  ward,  and  so  shuts  them  up  to  the 
faith  of  Christ  as  their  sole  means  of  escape.    It  is  a 
schoolmaster,  a  slave-tutor,  whose  office  ceases  when 
Christ  is  reached.    The  law  is  subservient  to  the  prom- 
ise, not  antagonistic.    It  imprisons  men  that  they  may 
find  the  true  liberty;  it  slays  them  that  the  true  life 
may  be  had.    To  seize  with  its  powerful  grasp,  to  con- 
vict of  sin,  and  to  make  hopeless  all  efforts  at  self- 
redemption,  and  to  cut  off  every  way  of  escape  save 
one,    Christ — ^this   is   the   law's   prime   office.     Thus 
brought  to  Christ  we  are  justified  through  faith  in 
Him,  become  the  sons  of  God,  and  are  baptized  into 
one  body  wherein  all  national  distinctions  disappear, 
and  all  alike  become  Abraham's  seed  and  happy  heirs. 
(6)   The  contrast  between  the  standing  of  saints 
under  the  Mosaic  covenant  and  that  of  saints  under 
the    Gospel   is    additional    evidence   of   the    essential 
difference  between  law  and  grace   (iv:i-ii).     Paul 
is  here  speaking  of  the  whole  Jewish  system.    Under 
Moses  saints  were  minors.     They  were  heirs  indeed, 
but  they  enjoyed  little  of  the  inheritance,  they  had  an 
allowance,  just  enough  to  live  on  and  no  more.    They 
were  under  guardians  and  stewards,  and  differed  noth- 
ing from  bond-servants.     But  upon  the  advent  and 
redeeming  work  of  the  Son  of  God  the  heirs  entered  on 
their  majority.     They  received  the  adoption  of  sons, 
the  place  and  standing  of  sons.     This  the  Galatians 
enjoyed   in   common   with  all   believers,   the   liberty 
wherewith  Christ  had  made  them  free.    For  He  was 


2l8      OUTLINE  STUDIES  IN   THE   NEW  TESTAMENT 

"made"  or  born  "under  law" — He  was  the  Lawgiver, 
and  could  not  come  under  law  in  the  same  sense  and 
way  that  men  are.  He  took  this  place  voluntarily  that 
He  might  redeem  them  that  are  under  law  that  we 
might  receive  the  adoption  of  sons.  To  go  back  to  the 
position  of  minors  under  law  and  to  become  bond- 
servants again,  was  to  impeach  the  perfect  work  of 
Christ,  and  to  deny  that  He  had  come  in  the  fullness 
of  the  time  appointed  and  determined  by  the  Father. 

7.  Furthermore,  to  conform  to  the  Jewish  cere- 
monialism was  a  return  to  idolatry.  They  had  been 
Gentiles,  serving  them  that  are  no  gods.  Paul  trench- 
antly asks  them,  *'how  turn  ye  back  again  to  the  weak 
and  beggarly  rudiments  whereunto  ye  desire  again  to 
be  in  bondage  ?"  He  identifies  Judaism  with  heathen- 
ism. For  to  revivify  that  which  had  been  ended  with 
the  cross  and  to  employ  it  in  the  worship  and  service 
of  God  was  practically  idolatry.  Such  is  the  force  of 
the  repeated  again.  How  the  Galatians  must  have 
been  shocked!  They  thought  that  as  Judaism  was 
divinely  established  it  must  be  pleasing  to  God  to  go 
back  to  it  and  use  it  in  connection  with  the  Gospel. 
But  to  restore  what  God  had  superseded  by  the  advent 
of  His  Son  is  to  impeach  His  perfect  wisdom  and  to 
deny  His  blessed  work.  To  substitute  for  Christ's 
riches  the  powerless  and  poverty-stricken  rites  of 
Moses  is  idolatrous  and  criminal.  It  is  like  the  freed- 
man  going  back  under  the  yoke  of  bondage,  denying 
his  redemption.  Let  ritualists  be  shocked  to  learn  that 
.their  gorgeous  millinery,  their  tapers,  altars,  postur- 
ings,  and  holy  days  and  seasons  are  now  regarded  by 


THE    EPISTLE   TO   THE   GALATIANS  219 

Paul  as  rags  of  heathenism,  cerements  of  the  grave! 
This  most  telHng  blow  against  the  false  doctrine  is 
followed  by  a  very  earnest  and  tender  appeal 
(vs.  12-20). 

(8)  Another  argument  is  founded  on  the  history  of 
Abraham  and  his  sons  (iv:  21-31 ;  v :  i).  The  Apostle 
refers  to  the  two  sons  of  Abraham,  Isaac  and  Ishmael, 
and  their  mothers,  Sarah  and  Hagar,  and  he  calls  the 
history  "an  allegory";  i.  e.,  the  narrative  in  Gen.  xvi, 
xxi,  illustrates  the  deep  and  abiding  distinction 
between  law  and  grace,  between  the  children  of  the 
promise  and  the  subjects  of  legalism.  Paul  does  not 
question  the  historical  trustworthiness  of  the  record 
in  Genesis,  nor  does  he  spiritualize  it,  much  less  does 
he  treat  it  as  fictitious.  No  New  Testament  writer 
when  referring  to  the  Old  Testament  ever  does  so. 
Nor  does  he  impose  on  the  history  an  artificial  or 
arbitrary  significance.  What  he  does  and  all  he  does 
is  to  find  in  it  an  illustrious  type  of  the  immense  dif- 
ference and  distance  between  legalism  and  liberty, 
between  the  spirit  and  standing  of  those  under  law 
and  of  those  under  grace.  At  the  basis  of  this  history 
lies  the  unchanging  principle  of  the  Kingdom  of  God — 
the  law  of  enmity  between  the  flesh  and  the  spirit, 
between  the  children  of  the  promise  and  the  children 
of  the  flesh.  Over  against  the  one  we  may  set  the 
other : 

Sarah  the  free  woman.  Hagar  the  slave-mother. 

Isaac  born  after  the  Spirit.    Ishmael    born    after    the 

flesh. 
Isaac   and  believers   free    Ishmael     and     Sinai-sub- 
children,  jects  slaves. 


220     OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

Covenant  of  promise  free.     Covenant  of  Sinai  bond- 
age. 
Jerusalem  above  free.  Jerusalem  that  now  is  in 

bondage. 
Children  of  the  Spirit  per-  Children  of  the  flesh  per- 
secuted, secutors. 
Free  woman  and  her  son  Slave-mother  and  her  son 
true  heirs.  cast  out. 
Here  is  ample  ground  for  Paul's  allegory.  Hagar 
was  an  Egyptian  bond-woman  in  the  household  of 
Abraham.  Her  son,  of  necessity,  must  share  in  the 
condition  of  his  mother,  for  the  mother  determines 
the  status  of  her  children — a  slave  herself,  her  child 
must  needs  enter  the  same  bondage.  Sarah's  place 
in  Abraham's  house  was  that  of  wife,  companion,  mis- 
tress, and  legally  the  equal  of  her  husband.  Her  son, 
Isaac,  is  born  into  freedom,  heirship,  and  liberty. 
Besides,  Isaac  was  the  child  of  promise,  his  birth 
supernatural.  The  difference  between  the  two  fam- 
ilies, Hagar  and  Ishmael  her  son,  Sarah  and  Isaac 
her  son,  is  exactly  analogous  to  that  between  the  sub- 
jects of  law  and  grace.  There  could  be  no  joint  heir- 
ship between  Isaac  and  Ishmael.  There  can  be  none 
between  those  under  law  and  those  under  grace;  nor 
can  there  be  a  fusion  of  law  and  grace,  for  they  are 
opposites.  They  who  seek  salvation  on  the  footing  of 
law-keeping  must  inevitably  share  the  fate  of  Hagar 
and  Ishmael,  for  they  take  on  themselves  an  impossible 
task,  viz.,  salvation  by  works  of  law.  They  apostatize 
from  the  liberty  of  the  Gospel,  Christ  profits  them 
nothing.  The  Apostle  closes  his  unanswerable  argu- 
ment against  legalism  with  a  military  challenge,  and  a 


THE   EPISTLE   TO   THE   GALATIANS  221 

ringing  call:  "With  freedom  did  Christ  set  us  free; 
stand  fast,  then,  and  be  not  entangled  again  in  a  yoke 
of  bondage"  (v:  i,  R.  V.). 

C.  The  Hortatory  and  Practical  Section  (v:2 — ^vi). 
With  consummate  skill  and  cogency  the  Apostle  applies 
the  preceding  unfolding  of  the  truth  as  to  the  Gospel 
of  the  grace  of  God  to  legalists  in  general,  and  to  the 
Galatian  legalists  in  particular. 

1.  He  warns  them  of  the  fearful  risk  they  run  and 
of  the  certain  ruin  that  will  overtake  them  if  they  put 
themselves  under  law  to  obtain  life  (v:2-ii).  They 
who  do  so  sever  themselves  from  Christ,  fall  away 
from  Christ,  and  Christ  will  profit  them  nothing. 
Their  doom  is  sealed. 

2.  Love  is  the  spirit  of  the  law  (v:  13-15).  "For 
the  whole  law  is  fulfilled  in  one  word,  in  this:  Thou 
shalt  love  thy  neighbor  as  thyself."  The  law  of  love 
is  the  love  of  law.    Liberty  is  not  license. 

3.  The  works  of  the  flesh  and  the  fruit  of  the  Spirit 
compared  and  contrasted  (v:  16-26).  Verse  17  is 
obscure  in  our  old  version ;  the  Revision  is  better :  "For 
the  flesh  lusteth  against  the  Spirit,  and  the  Spirit 
against  the  flesh;  for  these  are  contrary  the  one  to 
the  other,  that  ye  may  not  do  the  things  that  ye  would." 
The  evident  meaning  is,  the  "desire"  of  each  is  hostile 
to  the  other.  Trapp's  note  here  is  fine,  "Every  new 
man  is  two  men."  The  inspired  commentary  on  the 
conflict  between  the  flesh  and  the  Spirit  in  the  believer 
is  Romans  vii.  Let  a  man  put  himself  under  law  to 
obtain  deliverance  from  sin,  for  sanctification,  and  he 


222      OUTLINE   STUDIES   IN   THE   NEW  TESTAMENT 

will  experience  this  awful  combat,  this  rending  of  him- 
self in  twain.  "But  if  ye  are  led  by  the  Spirit,  ye  are 
not  under  the  law."  The  old  version  enumerates  sev- 
enteen "works  of  the  flesh";  the  Revision  gives  but 
fifteen,  it  omits  "adultery"  and  "murder."  But  even 
with  these  omissions  the  list  is  surely  black  enough. 
The  work  of  the  Spirit  branches  out  into  nine  lovely 
clusters  of  fruit.    "Against  such  there  is  no  law." 

4.  The  restoration  of  the  erring  (v:i-5). 

5.  Exhortation  to  liberality  (vi:6-io). 

6.  Paul's  supreme  object  of  glory,  the  cross  of 
Christ  with  its  double  crucifixion  of  the  world  to  him, 
and  of  him  to  the  world  (vi:  11-16). 

7.  The  parting  word  (viii/,  18).  His  appeal  to 
remain  unmolested  is  full  of  pathos — "henceforth  let 
no  man  trouble  me,"  by  gainsaying  my  doctrine  or 
impugning  my  Apostleship;  "for  I  bear  branded  on  my 
body  the  marks  of  the  Lord  Jesus" — the  scars  and 
wounds  I  have  received  in  His  service.  St.  Catherine 
of  Siena,  and  St.  Francis  of  Assisi  claimed  alike  that 
they  bore  Christ's  stigmata  in  their  bodies.  However 
much  of  delusion,  deception,  or  truth  there  was  in  the 
claim,  one  thing  we  assuredly  know,  that  the  Apostle 
Paul  bore  Christ's  stigmata,  the  honorable  marks  of  his 
apostleship  and  his  loyalty.  "It  is  not  gold,  precious 
stones,  statues,  that  adorn  a  soldier,  but  a  torn  buckler, 
a  cracked  helmet,  a  blunt  sword,  a  scarred  face" 
(Pericles,  quoted  by  Trapp). 

The  discussion  of  the  vital  questions  involved  in  the 
Galatian  defection  gathers  about  two  distinct  yet 
inseparable  propositions.     The  first  proposition  may 


THE   EPISTLE   TO   THE   GALATIANS  223 

be  summarily  stated  thus:  Justification  is  wholly  of 
grace  through  faith  in  the  Lord  Jesus  Christ  apart 
from  works  of  law.  The  truth  of  this  proposition  is 
developed  and  established  by  the  following  line  of 
argument : 

1.  Jews  and  Gentiles  alike  are  justified  before  God 
by  faith  alone  (ii:ii-i8). 

2.  The  believer's  relation  to  law  is  that  of  a  dead 
and  risen  man  (ii :  19-21). 

3.  The  Spirit  is  bestowed  on  the  principle  of  faith 
(iii:i-5). 

4.  Abraham  was  justified  by  faith  in  God's  word  of 
promise  (iii:6-9). 

5.  Christ  alone  redeems  us  from  the  law's  curse 
(iii:  10-14). 

6.  God's  free  and  gracious  promise  to  save 
believers  antedates  law  by  centuries,  therefore  the  law 
forms  no  part  of  our  justification  (iii:  15-22). 

7.  The  history  of  Sarah  and  Hagar,  of  Isaac  and 
Ishmael,  when  read  and  interpreted  according  to  the 
mind  of  God,  sets  the  seal  of  eternal  truth  on  the 
precious  doctrine  of  justification  by  faith  alone  (iv: 
21-31). 

The  second  proposition  may  be  stated  thus:  The 
nature  and  design  of  the  law.  It  is  unfolded,  briefly, 
as  follows: 

1.  Law  cannot  justify  the  sinner  (ii:  16). 

2.  It  cannot  give  righteousness  (ii:2i). 

3.  It  cannot  give  the  Spirit  (iii:  2). 

4.  It  overwhelms  the  sinner  with  its  dreadful  curse 
(iii:  10). 


224     OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

5.  It  reveals  the  presence  and  enormity  of  sin  (iii: 

19). 

6.  It  was  a  schoolmaster  unto  Christ  (iii: 24). 

7.  Even  the  heirs  that  were  under  it  were  bond- 
servants (iv:  1-3). 

What  a  mighty  protest  against  legalism  in  all  its 
forms  is  this  Epistle  to  the  Galatians !  How  solemnly 
does  the  Spirit  of  God  here  warn  against  the  tremen- 
dous evil  of  mingling  law  and  grace  in  man's  redemp- 
tion! We  see,  we  cannot  but  see,  how  repugnant  to 
the  Gospel,  and  to  God,  the  Author  of  the  Gospel,  is  the 
teaching  that  mixes  these  two  antagonistic  elements. 
Nothing  is  more  destructive  of  the  pure  truth  of  the 
Lord  Jesus  Christ,  nothing  is  more  fatal  to  Christianity 
as  a  system  of  salvation  revealed  from  heaven,  nothing 
so  clouds  the  Christian's  hope  and  standing,  nothing 
so  effectively  cuts  the  nerve  of  all  Christian  liberty 
and  service,  as  the  foisting  in  of  law  as  a  part  of  our 
salvation.  To  preach  a  legal  gospel  is  disastrous,  is 
criminal. 

And  yet  it  must  be  sorrowfully  confessed  that  in 
spite  of  this  tremendous  indictment,  the  same  miser- 
able twins  of  those  primitive  churches,  legalism  and 
ritualism,  live  and  flourish  in  our  time  and  among 
those  who  still  passionately  claim  the  honorable  titles 
of  Reformed  and  Evangelical.  One  single  word  omi- 
nously describes  a  large  class  of  religious  teachers 
whose  doctrine  is  not  that  of  Paul,  the  word  "ethical." 
It  is  surprising  how  great  a  place  it  fills  in  our  modern 
thinking,  and  how  deeply  significant  it  is.  A  good, 
even  a  precious  word  in  its  right  use  it  certainly  is, 


THE   EPISTLE   TO   THE   GALATIANS  225 

but  when  thrust  into  a  place  and  prominence  it  has  no 
Scriptural  right  to,  it  becomes  an  offence  and  a  snare. 
By  it  is  now  meant  in  the  conception  of  many  that 
what  man  needs  and  must  have  to  be  saved  is  a  piety 
of  his  own  workmanship,  a  character  built  by  himself 
and  out  of  his  own  material;  it  is  culture,  moral  educa- 
tion, the  natural  man  saving  himself.  "Ethical"  teach- 
ing has  become  in  the  mouths  of  many  the  rival  of  the 
cross,  if  not  its  enemy.  It  ignores  the  sacrificial  atone- 
ment of  Christ.  Its  vocabulary  is  strangely  destitute 
of  the  New  Testament  term.  Blood,  a  word  that  dyes 
the  entire  theology  of  Paul.  Christ's  example  it  exalts 
with  faultless  rhetoric,  but  Christ's  death  on  the  cross 
as  our  blessed  Substitute,  Christ's  blood  as  the  sole 
ground  of  our  pardon  and  acceptance  with  God,  it 
veils  or  forgets  or  ignores. 

We  are  now  taught  by  no  small  number  that  in 
virtue  of  His  incarnation  the  Lord  Jesus  Christ  saves 
humanity.  In  His  matchless  love  He  has  incorporated 
Himself  with  our  kind,  and  therefore  the  race  is  finally 
to  be  lifted  by  Him  into  a  sphere  of  glorious  fellow- 
ship with  God.  Never  for  an  instant  is  the  precious- 
ness  of  the  incarnation  to  be  obscured,  much  less 
denied.  Yet  never  is  it  to  be  forgotten  that  the  incar- 
nation was  a  means  to  an  end,  not  the  end  in  itself. 
"Forasmuch  then  as  the  children  are  partakers  of  flesh 
and  blood,  he  also  himself  likewise  took  part  of  the 
same;  that  through  death  he  might  destroy  him  that 
had  the  power  of  death,  that  is,  the  devil ;  and  deliver 
them  who  through  fear  of  death  were  all  their  lifetime 
subject  to  bondage"  (Heb.  ii :  14). 


226      OUTLINE   STUDIES   IN   THE   NEW   TESTAMENT 

"  Verily,  verily,  I  say  unto  you.  Except  a  corn  of 
wheat  fall  into  the  ground  and  die,  it  abideth  alone: 
but  if  it  die,  it  bringeth  forth  much  fruit"  ( Jno.  xii : 
24).  Had  Jesus  Christ  gone  back  to  the  glory  whence 
He  came  without  passing  through  death,  not  one 
human  being  would  have  been  saved;  all  alone  He 
would  have  gone,  all  alone  lived  in  glory,  without 
bringing  so  much  as  one  son  with  Him.  Blessed  be 
His  name,  He  died  for  our  sins,  according  to  the 
Scriptures;  He  was  raised  from  the  dead,  according 
to  the  Scripture.  In  both  death  and  resurrection  He 
was  our  Representative,  our  Surety.  We,  too,  through 
Him,  are  forgiven,  saved,  and  through  His  command- 
ing voice  shall  rise  again  and  enter  the  glory  with  Him. 
A  sacramentarian  Gospel  and  a  legal  Gospel  is  not  the 
Gospel  of  Paul  nor  yet  of  Jesus  Christ. 


THE  EPISTLE  TO  THE  EPHESIANS 

The  church  at  Ephesus  was  founded  during  Paul's 
third  Missionary  Journey,  as  it  is  commonly  called.  In 
his  address  to  the  elders  of  the  church  (Acts  xx:  i8- 
35),  the  Apostle  reminded  them  that  for  the  space  of 
three  years  he  had  faithfully  discharged  his  ministry 
among  them,  and  he  exhorted  them  to  "take  heed  to 
themselves  and  to  the  flock"  that  had  been  entrusted  to 
their  care.  It  is  evident  from  the  terms  employed  in 
that  address  that  this  church  was  organized  and  well 
equipped  for  its  great  work.  The  field  of  its  testi- 
mony was  a  difficult  and  dangerous  one.  Few  cities  of 
Asia  Minor  were  so  bigoted,  fanatical  and  idolatrous 
as  Ephesus  (Acts  xix).  Its  magnificent  temple  was 
one  of  the  seven  wonders  of  the  world.  The  sun,  it 
was  said,  in  his  course,  looked  down  on  nothing  more 
splendid.  The  image  of  Diana,  the  "tall  huntress," 
it  was  claimed,  was  the  product  of  celestial  art  (Acts 
xix:  35).  Like  the  Palladium  of  Troy,  like  the  most 
ancient  Minerva  of  Athens,  like  some  statues  and 
pictures  of  southern  Europe,  Diana's  statue  at  Ephesus 
was  believed  to  have  fallen  "down  from  Jupiter,"  the 
workmanship  of  gods  or  angels.  And  yet  it  was  most 
primitive  and  rude,  its  lower  portion  a  shapeless 
block.  Of  all  such  images,  one  can  only  say  that  art 
on  high  must  be  at  a  very  low  point  of  development 
if  these  are  specimens  of  angelic  skill  and  handicraft. 
However,  the  cruder  and  more  repulsive  such  objects 

227 


228      OUTLINE   STUDIES   IN   THE   NEW   TESTAMENT 

are,  the  more  intense  is  the  fanaticism  with  which  their 
worshipers  venerate  them.  It  was  Ephesus'  proud 
boast  that  it  was  the  custodian  and  devotee  of  the 
temple  and  its  sacred  image.  But  here  as  everywhere 
the  Gospel  as  preached  by  Paul  and  his  fellow  Chris- 
tians won  a  signal  victory.  A  very  flourishing  church 
was  gathered,  to  which  the  Epistle  was  addressed.* 

There  are  four  Epistles  which  belong  to  the  same 
group,  and  which  are  sometimes  designated  as  the 
Prison  Epistles.  These  are,  Ephesians,  Philippians, 
Colossians,  and  Philemon ;  2  Timothy  being  somewhat 
later  as  to  date.  During  what  imprisonment  of  Paul 
were  these  Scriptures  written?  It  has  been  thought 
that  a  part  of  them,  perhaps  all  of  them,  date  from 
the  captivity  of  Csesarea ;  by  others,  that  they  were  all 
written  at  Rome.  In  support  of  this  latter  view  is  the 
fact  that  the  language  of  Philippians  about  the 
progress  of  the  Gospel  in  the  Imperial  Guard  and 
Household  points  almost  in  so  many  words  to  Rome; 
it  is  scarcely  applicable  to  Caesarea,  save  in  a  very  sub- 
ordinate way.  If  it  be  granted  that  all  four  are  to  be 
dated  at  nearly  the  same  time,  and  if,  as  is  the  opinion 

*The  address,  "at  Ephesus,"  (i:i),  is  after  all  probably 
right.  The  "circular"  hypothesis  of  Ussher  seems  to  explain 
the  difficulties  that  have  been  raised,  viz.,  that  the  Epistle 
was  written  for  a  group  of  churches  of  which  that  of  Ephesus 
ranked  as  chief,  and  that  copies  were  prepared  in  which  the 
name  was  inserted  of  each  particular  assembly.  Hence  the 
"Epistle  from  Laodicea,"  (Col.  iv:i6),  is  readily  accounted 
for.  Tychicus,  who  probably  carried  both  Ephesians  and 
Colossians  to  their  destination,  would  pass  through  Laodicea 
on  his  way  to  Colosse.  Findlay's  descriptive  phrase  can 
hardly  be  improved :  "The  general  Epistle  of  Paul  to  Ephesus 
and  its  daughter  churches." 


THE   EPISTLE   TO   THE   EPHESIANS  229 

of  many,  Philippians  was  the  first  of  the  four,  then 
Rome  must  certainly  have  been  the  place. 

The  contrast  between  Galatians  and  Ephesians 
is  as  marked  as  it  can  well  be.  The  former  is  a  bat- 
tlefield. It  has  the  ring  of  sharp  steel.  It  resounds 
with  the  blows  of  one  who  knows  that  he  fights  for  the 
truth  of  God  and  the  freedom  of  God's  people.  We 
pass  into  the  stillness  and  hush  of  the  sanctuary  when 
we  turn  to  Ephesians.  Here  prevails  the  atmosphere 
of  repose,  of  meditation,  of  worship  and  peace.  The 
tone  of  the  Epistle  is  most  exalted.  It  must  be  obvious 
even  to  the  casual  reader  that  we  are  here  set  upon 
very  high  and  holy  ground.  This  is  not  said  in  dispar- 
agement of  other  portions  of  the  God-inspired  Scrip- 
tures. In  revealing  His  mind  God  is  pleased  to  employ 
various  instruments  of  varying  capabilities.  The 
diversity  of  gifts  among  the  penmen  of  the  Word  of 
God  is  not  the  least  remarkable  feature  of  the  book. 
They  range  all  the  way  from  the  loftiest  poet  and 
thinker  down  to  the  herdsman,  tax-gatherer  and  fish- 
erman. These  diversities,  however,  in  the  writers  of 
the  Bible  only  serve  to  display  the  more  brightly  His 
perfections  and  glory  who  is  the  real,  the  supreme 
Author.  Unity  in  variety  is  God's  way  in  nature,  His 
way  also  in  revelation.    He  is  no  servile  copyist. 

Students  of  the  Bible  recognize  a  degree  of  har- 
mony between  the  penman's  capacity  and  the  com- 
munications made  through  him.  Moses,  David,  Isaiah, 
Daniel,  Paul,  John,  and  others  among  the  writers  of 
Scripture  were  endowed  with  extraordinary  talents, 
perhaps  genius  in  its  broadest  sense.    Their  gifts  were 


230      OUTLINE   STUDIES   IN   THE   NEW   TESTAMENT 

of  the  highest  order.  But  super-added  to  the  great 
faculties  they  possessed  was  the  gift  of  the  Holy 
Spirit  of  God,  without  whom  they  could  no  more  have 
given  us  the  revelation  than  they  could  have  made  a 
world.  Yet  there  appears  to  be  a  measure  of  adapta- 
tion of  the  messenger  to  the  majesty  of  the  message. 
Of  Saul  of  Tarsus  the  Lord  said:  "He  is  a  chosen 
vessel  unto  me,  to  bear  my  name  before  the  Gentiles 
and  kings,  and  the  children  of  Israel"  (Acts  ix:  15). 
"A  chosen  vessel"  indeed;  gifted  as  few  of  our  race 
have  been;  a  Hellenist  Jew,  profoundly  versed  in  the 
Old  Testament  Scriptures,  and  skilled  in  the  practices 
and  principles  of  Judaism ;  brought  to  a  saving  knowl- 
edge of  Christ  by  a  personal  and  supernatural  revela- 
tion to  him  of  the  Son  of  God,  He  was  fitted  to  be  the 
channel  of  the  deepest  communications  from  God,  the 
instrument  through  which  it  pleased  Him  to  disclose 
the  thoughts  and  counsels  of  His  heart.  Of  all  the 
Epistles  of  this  man  there  is  none  that  rises  higher 
than  this  to  the  Ephesians. 

Was  there  some  degree  of  correspondence  between 
the  saints  here  addressed  and  the  measure  and  manner 
of  the  Spirit's  communications  to  them  ?  We  find  it  so 
in  others,  e.  g.,  Corinthians,  Galatians,  Philippians, 
Hebrews,  etc.  But  whether  the  Ephesian  Christians 
possessed  such  intelligence  of  divine  things,  whether 
thy  apprehended  their  state  and  standing  before  God 
as  believers  in  His  Son,  Jesus  Christ,  so  as  to  appre- 
hend the  supreme  import  of  this  great  message  we  do 
not  know.  Paul  plainly  told  the  elders  of  this  church 
that  serious  dangers  threatened  the  flock  both  from 


THE   EPISTLE  TO  THE   EPHESIANS  23I 

without  and  from  within,  that  "from  among  their  own 
selves  shall  men  arise,  speaking  perverse  things  to 
draw  away  the  disciples  after  them"  (Acts  xx:3o). 
More  than  thirty  years  after,  our  Lord  charged  this 
same  church  with  having  left  its  first  love  (Rev.  ii:  4). 
It  is  unlikely  that  the  Christian  body  in  Ephesus,  in 
its  knowledge,  its  spirituality,  its  grace  and  devoted- 
ness,  measured  up  to  the  lofty  standard  of  grace  pos- 
sessed and  life  lived  that  are  here  described.  On  the 
whole,  it  is  better  to  regard  it  as  intended  for  the  entire 
company  of  the  redeemed,  for  the  Body  of  Christ. 
That  gracious  and  lovely  company  do  know  the  Lord, 
they  rejoice  in  conscious  fellowship  with  Him,  they 
live  in  holy  separation  from  the  world,  and  they  faith- 
fully follow  the  Lamb  whithersoever  He  goeth.  They 
and  they  alone  answer  to  the  marvelous  description 
given  of  the  saints  of  God  in  this  profound  and  beauti- 
ful letter. 

A  close  resemblance  exists  between  Ephesians  and 
Colossians.  All  readers  of  the  two  Epistles  recognize 
it.  The  resemblance  appears  in  the  occurrence  in  both 
of  the  same  words  and  forms  of  expression,  in  the 
identity  of  thought  while  the  language  is  varied,  and  in 
the  general  structure  of  the  two.  But  there  are  as 
striking  differences  between  them.  While  Colossians 
bears  every  indication  of  having  been  written  to  a  par- 
ticular congregation,  and  in  reference  to  their  peculiar 
circumstances,  the  absence  of  these  features  is  a 
marked  characteristic  of  Ephesians.  Controversy  is 
prominent  in  Colossians;  it  is  almost  wholly  absent 
from  Ephesians.    The  main  object  of  Colossians  is  to 


2:^2      OUTLINE  STUDIES  IN   THE  NEW  TESTAMENT 

warn  Christians  of  the  dangers  arising  from  philo- 
sophic speculation,  against  Judaistic  ritualism,  in  short, 
against  admixture  of  Oriental  mysticism  and  Jewish 
ceremonialism,  a  sort  of  incipient  Gnosticism;  while 
the  chief  aim  in  Ephesians  is  to  unfold  the  glorious 
work  of  God  on  behalf  of  His  church,  the  saved  from 
among  the  two  great  branches  of  the  race,  the  Jew 
and  the  Gentile.  Ephesians  treats  of  oneness  with 
Christ;  Collossians,  of  completeness  in  Christ;  the 
first  has  for  its  key,  in  Christ;  the  second,  Christ's 
headship,  and  His  infinite  sufficiency. 

ANALYSIS 

I.  The  Greeting  (i:  i,  2).  "Saints,"  separated  and  holy 

ones ;  "Faithful,"  distinguished  for  their  faithful- 
ness and  loyal  attachment  to  Christ  their  Redeemer 
— these  are  the  lofty  titles  he  bestows  upon  them. 

II.  Thanksgiving    for    the    Blessings    Given    Them 

(1:3-14). 

1.  The  source  and  medium  of  the  blessings  (v.  3). 

2.  Election  of  believers  and  its  end  (v.  4). 

3.  Their  adoption  (vs.  5,  6). 

4.  Their  redemption  (vs.  7,  8). 

5.  God's  comprehensive  purpose  in  Christ  (vs. 

9,  10). 

6.  The  saints'  heritage  (vs.  11,  12). 

7.  Their  sealing  and  security  (v.  13). 

III.  The  Apostle's  Prayer  (i:  14-23). 

1.  Its  occasion  (vs.  15,  16)  ;  their  faith  and  love 

prompted  it  (cf.  Col.  i:4). 

2.  Its  twofold  object  (vs.  17-19). 

3.  Its  ground  and  certainty  (20-23). 


THE   EPISTLE  TO   THE   EPHESIANS  233 

IV.  Spiritual  History  of  the  Redeemed  (ii:  1-22). 

1.  Condition  by  nature  (ii:  1-3). 

2.  State  by  grace  (vs.  4-10). 

3.  Their  past  and  present  (vs.  11-13)- 

4.  Christ's  work  of  reconciliation  (vs.  14-19)- 

5.  Unity  and  glory  of  the  church  (vs.  20-22). 

V.  The  Mystery  of  the  Gospel,  and  Paul's  Second 

Prayer  (iii:  1-21). 

1.  The  great  parenthesis  (iii:  1-13)- 

a.  Its  purpose,  viz.,  to  reveal  the  mystery 

(vs.  1-4). 

b.  The  mystery  revealed  (vs.  5,  6). 

c.  Paul  commissioned  to  make  it  known  to 

men  (vs.  7-13). 

2.  His  second  prayer  (iii:  14-21).     Five  com- 

prehensive petitions: 

a.  Strength  by  the  Spirit  (v.  16). 

b.  Christ's  indwelling  (v.  17). 

c.  Established  in  love  (17). 

d.  Apprehension  of  Christ's  love   (vs.  18, 

19). 

e.  Divine  fulness  (19). 

3.  Doxology,   triumphant   assurance   of  being 

heard  and  helped  (vs.  20,  21). 
VI.  The  Believer's  Walk  (iv— vi:  10). 

1.  Maintenance  of  unity  (iv:  1-6). 

2.  Spiritual  gifts  and  their  object  (vs.  7-16). 

3.  Separation  from  the  old  life  (vs.  17-19). 

4.  Living  the  new  life  (vs.  20-24). 

5.  Rags  of  the  old  man,  robes  of  the  new  (vs. 

25-32).    Six  sharp  antitheses : 


234     OUTLINE   STUDIES  IN   THE  NEW  TESTAMENT 

a.  Falsehood — ^truth. 

b.  Anger — forgiveness. 

c.  Theft — doing  good  through  honest  toil. 

d.  Corrupt     speech — ^pure     and     helpful 

speech. 

e.  Grieving  the  Spirit— -obeying  the  Spirit. 

f.  Bitterness — love  and  tenderness. 

6.  The  walk  as  to  society  (v.  1-21). 

a.  Separation  from  its  evils  (vs.  1-14). 

b.  With  circumspection  (vs.  15-21). 

7.  Walk  in  the  home  (vs.  22-33). 

a.  Duties  of  husbands  and  wives  (v.  22-33). 

b.  Duties  of  children  (vi.  1-4). 

c.  Duties  of  servants  and  masters  (vi.  5-9). 
VII.  Christian  Warfare  (vi:  10-20). 

1.  The  enemy  (vi:  12). 

2.  The  armor  (vs.  11,  13-17). 

3.  The  victory  (vs.  18-20). 

4.  Personal  matters  (vs.  21-24). 

From  this  analysis,  Ephesians  is  seen  to  fall  into 
two  main  parts :  the  first  doctrinal  mingled  with  praise 
and  prayer  (ch.  i — iii).  The  second  is  practical  and 
hortatory  (ch.  iv — vi),  the  sublime  truths  unfolded  in 
the  first  section  are  applied  to  the  lives  of  Christians 
in  the  tenderest  and  most  cogent  manner.  Paul  first 
exhibits  the  lofty  station  where  believers  are  set  in  the 
grace  and  purpose  of  God,  and  then  from  this  majestic 
height  they  are  shown  their  relations,  duties,  behavior 
^--the  saintliness  which  should  distinguish  them  in  their 
work  and  walk  in  this  world.  We  are  here  brought 
up  to  the  every  summit  of  the  Delectable  Mountains, 


THE   EPISTLE  TO  THE   EPHESIANS  23S 

and  we  see  in  the  clear,  pure  atmosphere  about  us 
something  of  the  amazing  grace  that  has  been  so  richly- 
given  us,  the  wondrous  love  wherewith  God  has  loved 
us,  the  beauty  and  the  glory  with  which  He  has 
crowned  us.  Unity  is  one  prominent  feature  of  the 
Epistle.  All  its  various  parts  are  knit  together  in  the 
closest  way,  and  with  the  utmost  compactness.  Its 
doctrine  is  another.  Profound,  comprehensive,  far- 
reaching  is  the  teaching  of  this  incomparable  Scripture. 
It  stretches  from  eternity  to  eternity;  it  deals  with 
God's  purposes  of  grace,  with  the  perfect  redemption 
which  He  planned  before  the  world  was,  and  which 
has  now  been  revealed  in  the  person  and  work  of  His 
blessed  Son,  Christ  our  Lord;  with  the  quickening, 
resurrection  and  exaltation  of  the  Body  of  Christ,  the 
Church  of  the  living  God,  which  is  in  Christ,  and  one 
with  Him.  Its  morality  is  of  the  very  highest  order. 
Suppose  one  were  to  fashion  his  life  according  to  this 
pattern ;  suppose  he  were  really  and  actually  to  demean 
himself  according  to  this  exalted  standard,  he  would 
present  the  world  with  an  example,  not  only  of  what 
Christianity  is  and  can  do  for  humanity,  but  with  the 
noblest,  purest,  and  most  unselfish  specimen  of  human 
character;  such  ought  to  be  every  member  of  the 
family  of  God. 

II.  Thanksgiving  for  the  Blessings  of  Redemption 
through  the  Lord  Jesus  Christ  (i:  3-14).  This  section 
of  the  Epistle  is  remarkable  for  many  things ;  e.  g.,  it 
is  a  single  sentence,  broken  indeed  into  parts,  but 
still  a  unit,  the  same  great  thought  running  through 
it  from  the  beginning  to  the  close;  it  enumerates  the 


236     OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

various  and  multiplied  grounds  of  praise ;  it  attests  the 
central  truth  of  Christianity  that  beHevers  are  in 
Christ,  and  therefore  all  is  theirs,  nothing  wanting  to 
detract  from  their  blessing,  nothing  in  excess  to  inter- 
rupt their  peace,  and  nothing  out  of  place  to  mar 
their  joy.  They  who  get  all  in  such  lavish  profusion 
must  surely  adore  Him  who  gives  all. 

The  Doxology  (i:3)  summarizes  all  the  blessings 
with  which  the  hand  of  infinite  love  has  enriched  the 
saints.  These  blessings  are  spiritual,  i.  e.,  they  are 
the  product  of  the  Holy  Spirit;  the  sphere  within 
which  they  are  engaged  is  "the  heavenly  places,"  and 
the  relation  in  which  they  become  ours  is  "in  Christ." 
The  precious  words  in  Christ,  are  the  key  to  this  won- 
derful Scripture.    Note  how  often  it  or  its  equivalent 

"^  is  found  in  this  first  chapter  (vs.  4,  6,  7,  10,  12,  13). 
Since  the  saints  are  in  vital  union  with  Him,  since 
they  form  that  mysterious  and  mystical  Body  of  which 
Christ  is  the  glorified  Head  nothing  is  too  great  or 
too  good  for  God  their  Father  to  bestow  upon  them. 
It  is  worthy  of  remark,  also  that  the  little  preposition 
in,  denoting  union,  is  never  found  in  connection  with 
the  name  Jesus,  the  Lord's  human,  earthly  title;  they 
cannot  be  in  Jesus;  they  are  in  the  Christ  who  with 
them  receives  this  official  and  exalted  name  (i  Cor. 
xii:  12). 

.  I.  The  origin  and  source  of  the  redemption  (vs.  4-6). 
It  is  traced  to  the  grace  of  God,  to  His  undeserved 
mercy,  to  His  free  and  sovereign  gift.  In  His  won- 
drous grace  He  chose  us  in  Christ  before  time  was, 
adopted  us  as  His  sons,  gave  us  the  place,  the  rights, 


THE  EPISTLE  TO   THE   EPHESIANS  237 

and  the  privileges  of  children  in  His  own  household, 
and  secured  our  sanctification  and  our  blamelessness 
before  Himself.  In  redemption  as  in  all  His  other 
purposes,  God  works  according  to  a  very  definite  and 
comprehensive  plan.  His  plan  is  dateless,  timeless, 
formed  "before  the  foundation  of  the  world."  The 
Fall  was  no  surprise  to  Him,  nor  was  redemption  an 
after-thought.  In  His  love  He  thought  of  us  and  pro- 
vided for  our  salvation  before  one  star  glittered  in  the 
infinite  expanse.  Every  saint,  the  least  and  the  great- 
est, without  distinction  and  without  exception,  is  in 
the  Family,  as  near  the  Father  as  the  glorious  Son 
Himself,  for  all  are  in  Him,  and  hence  are  welcomed 
with  the  same  joyousness  and  glad  acclaim  as  the 
Lord  Jesus. 

2.  The  price  paid  for  the  redemption  (i:7).  The 
redemption  is  effected  by  the  blood  of  the  Son  of  God, 
and  it  secures  the  remission  of  sins,  a  first  and  an 
essential  element  in  salvation.  But  redemption  is  much 
wider,  as  other  Scripture  abundantly  testifies.  It 
means  not  only  our  deliverance  from  sin,  and  Satan, 
and  death,  but  entrance  into  all  that  is  good,  all  that 
our  loving  Father  pro\,ides  and  promises  His  people — 
life,  peace,  joy,  and  a  title  to  heaven  and  fitness  for  it. 
Hence  Paul  attaches  the  definite  article  to  his  great 
word,  "the  redemption";  it  is  something  both  grand 
and  unique,  something  well  known,  and  yet  something 
enshrined  in  solitary  eminence.  It  is  the  theme  of  the 
Old  Testament,  it  is  likewise  the  main  subject  of  the 
New.  And  then  it  is  declared  to  be  the  present  pos- 
session of  all  who  are  in  Christ — "we  have"  it.    But 


238     OUTLINE  STUDIES  IN   THE  NEW  TESTAMENT 

let  no  one  fail  to  see  and  deeply  realize  that  this 
mighty  redemption  is  alone  through  the  blood  of  the 
Lord  Jesus.  All  readers  know  full  well  that  "the 
blood"  is  the  pre-eminent  subject  of  the  Old  Testa- 
ment. It  is  the  scarlet  line  that  binds  all  its  diversified 
parts  together.  It  lies  at  the  foundation  of  all  Paul's 
teaching  as  well.  It  is  the  one  supreme  topic  of  the 
New  Testament. 

Note  how  large  a  place  it  fills  in  our  salvation :  We 
are  redeemed  by  His  blood  (Eph.  1:7);  justified  by 
His  blood  (Rom.  v :  9)  ;  purged  as  to  the  conscience  by 
His  blood  (Heb.  ix:  14)  ;  forgiven  by  His  blood  (Col. 
1:14);  cleansed  by  His  blood  (i  John  i:7);  made 
white  by  His  blood  (Rev.  vii:  15)  ;  have  peace  through 
His  blood  (Col.  i :  20)  ;  enter  the  holiest  by  His  blood 
(Heb.  x:  19).  God  makes  everything  of  the  blood  of 
His  dear  Son.  The  value  He  sets  upon  it  is  infinite, 
for  by  it  He  pardons,  justifies,  and  saves  the  believing 
sinner.  It  is  the  blood  that  atones,  propitiates,  expi- 
ates, satisfies.  By  His  blood  Christ  bought  us  for  God. 
There  is  redemption  also  by  power.  Christ  will  one 
day  by  His  own  might  raise  up  all  who  sleep  in  Him 
and  glorify  them  in  their  bodies  forever  (Phil,  iii: 
20,  21). 

The  redeeming  work  of  the  Lord  Jesus  extends 
further  and  embraces  more  than  the  Church.  It  pri- 
marily saves  the  saints,  but  ultimately  all  things  both 
in  heaven  and  earth  shall  be  gathered  together  into 
one  under  the  sovereign  rule  of  the  Son  of  man.  A 
reorganized  creation,  the  reunion  of  earth  and  heaven 
iwhich  sin  has  long  sundered,  under  the  supreme  head- 


THE   EPISTLE  TO  THE   EPHESIANS  239 

ship  of  Christ  will  be  the  final  and  triumphant  issue  of 
His  redemptive  work.  But  the  inauguration  of  the 
"dispensation  of  the  fulness  of  the  times"  and  its  com- 
plete victory  does  not  contemplate  universalism,  nor 
restorationism,  but  a  redeemed  earth  as  well  as  a 
redeemed  people,  the  universe  acknowledging  Him  as 
its  Head  and  supreme  Lord.  He  who  once  described 
Himself  as  the  meek  and  lowly  One,  whom  men 
despised  and  vilified,  whose  person  they  smote  with 
their  hands,  and  into  whose  face  they  dared  to  spit,  is 
invested  with  universal  sovereignty  and  power.  His 
empire  knows  no  limit.  His  rule  no  rival.  God  has 
made  known  the  ''law  of  His  house"  (economy),  viz., 
that  in  the  fulness  of  the  times  all  things  absolutely  are 
to  be  headed  up  in  His  Son.  Worlds,  angels,  and  men 
must  own  His  sway.  Even  death  and  the  unseen 
world  of  spirits  must  bow  beneath  his  victorious  scep- 
ter (i  Cor.  xv:25,  26;  Eph.  i:22,  23;  Rev.  xx:  14). 
His  glorious  Kingdom,  when  He  shall  have  cleared  it 
of  every  foe  and  expunged  from  it  every  trace  and 
stain  of  sin,  shall  be  delivered  up  to  God,  Christ's 
blessed  work  of  redemption  and  restoration  having 
attained  its  goal,  its  peerless  consummation. 

3.  The  saints'  place  in  this  great  redemption  is  a 
very  prominent  one  (i:ii-i4).  They  are  the  very 
center  of  it  all.  Upon  them  God  lavishes  His  wealth 
with  amazing  prodigality.  Three  times  in  the  chapter 
their  heritage  is  spoken  of  (vs.  11,  14,  18).  They  have 
an  inheritance,  and  they  are  God's  inheritance.  Theirs 
is  wonderful,  ineffable.  Peter  describes  it  (i  Pet. 
i :  4)  as  "in  its  substance  incorruptible,  in  its  purity 


240     OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

undefiled,  in  its  beauty  unfading."  It  is  imperishable 
in  its  nature,  untainted  in  its  possession,  and  in  its 
enjoyment  unfailing.  They  are  God's  heritage,  "made 
a  heritage"  (R.  V.),  and  "the  riches  of  the  glory  of 
his  inheritance  in  the  saints."  Israel  was  His  heritage 
(Deut.  iv:20;  ix:29;  xxxii:9).  We  know  what  He 
did  for  that  people,  and  what  He  is  yet  to  do  for  them. 
But  in  a  higher  and  better  sense  the  saints  are  now  His 
inheritance.  On  them  He  is  now  expending  the  riches 
of  His  grace,  and  on  them  He  will  expend  the  riches 
of  His  glory.  Israel's  beauty  was  perfect  because  God 
had  put  His  comeliness  upon  them  (Ezek.  xvi:i4); 
but  the  prayer  of  Moses,  the  man  of  God,  will  yet  be 
fulfilled  for  all  the  saints:  "Let  the  beauty  of  the 
Lord  our  God  be  upon  us"  (Psa.  xc:i7).  In  that 
majestic  beauty  how  they  shall  shine!  "For  our  citi- 
zenship is  in  heaven ;  from  whence  also  we  wait  for  a 
Saviour,  the  Lord  Jesus  Christ:  who  shall  fashion 
anew  the  body  of  our  humiliation,  that  it  may  be  con- 
formed to  the  body  of  his  glory,  according  to  the 
working  whereby  he  is  able  even  to  subject  all  things 
unto  himself"  (Phil.  iii:20,  21,  R.  V.).  The  saints 
are  now  God's  own  possession,  the  dear  objects  of  His 
love.  They  are  to  be  the  dear  objects  of  His  glory  as 
well.  In  Zeph.  iii:  17  a  remarkable  word  is  spoken: 
"He  will  rejoice  over  thee  with  joy,  he  will  rest  in  his 
love,  he  will  joy  over  thee  with  singing."  It  is  the 
only  place  in  all  the  Scripture  where  God  is  represented 
as  singing.  It  is  over  redeemed  Israel  He  sings.  But 
we  are  justified  in  applying  the  prediction  to  the  saints, 
for  in  this  section  of  Ephesians  we  have,  first,  Jews 


THE  EPISTLE   TO   THE   EPHESIANS  24I 

who  are  in  Christ,  who  pre-trusted  in  Him  (v.  12),  and 
then  believing  Gentiles  (v.  13).  The  two  classes 
united  in  Him  hope  together  for  the  glory  which  is  to 
be  revealed  to  them  and  in  them.  In  that  day,  the 
glad  day  of  full  and  complete  redemption,  God  will 
sing  with  joy  over  them.  What  a  thrilling  day,  an 
indescribable  day  it  will  be ! 

4.  Their  security  is  divinely  pledged,  they  are  sealed 
with  the  Holy  Spirit  of  promise,  the  earnest  of  their 
inheritance  (vs.  13,  14).  A  twofold  use  of  the  seal  is 
here  mentioned,  viz.,  first  it  denotes  safety,  inviola- 
bility. What  is  sealed  is  secure;  no  one  tampers  with 
it,  no  one  may  break  it.  Second,  it  denotes  possession, 
property-right.  What  is  sealed  belongs  alone  to  the 
sealer.  God  is  the  Sealer  of  His  people  (3  Cor.  i:  21, 
22 ;  Eph.  iv :  30) .  He  owns  them,  protects  them,  keeps 
them,  and  none  shall  pluck  them  out  of  His  hand 
(John  X 127-29).  The  seal  is  not  baptism,  nor  the 
Lord's  Supper,  nor  faith,  nor  assurance,  but  the  Holy 
Spirit  Himself.  Security  cannot  be  surer.  But  the 
Spirit  is  more;  He  is  the  earnest,  the  pledge  of  the 
inheritance.  In  receiving  Him  the  saints  have  received 
the  advance  payment  of  the  purchased  possession  of 
God.  As  certainly  as  they  have  Him,  so  certainly  will 
they  have  the  heritage  in  full.  For  He  is  part  of  it 
already  given,  the  first  installment,  as  men  say.  And 
if  God  has  paid  this  great  and  blessed  installment,  we 
may  rest  secure  He  will  pay  all. 

These  vast  and  unparalleled  blessings  of  redemption 
the  Apostle  ascribes  to  the  grace  of  God.  Four  times 
he  uses  the  suggestive  and  profound  phrase,  "To  the 


242      OUTLINE   STUDIES  IN   THE   NEW  TESTAMENT 

praise  of  the  glory  of  his  grace"  (vs.  6,  7,  12,  14).  In 
the  four  the  terms  are  not  quite  the  same,  but  in  sub- 
stance they  are  identical.  Paul  sees  in  each  stage  of 
our  redemption  grace,  rich  grace,  glorious  grace,  and 
nothing  but  grace.  In  its  past  inception,  in  its  present 
blessings  and  enjoyments,  in  its  future  glories,  grace 
is  supreme,  redemption  is  God's  free  gift  to  sinners. 
Grace  reigns. 

III.  Prayer,  that  the  Saints  May  Fully  Realize  their 
Divine  Privileges  and  Prospects  in  Christ  (i:i5 
— ii:  10). 

Two  prayers  of  Paul  are  introduced  into  this  Epistle, 
this,  and  the  one  in  iii:  14-21.  Very  remarkable  these 
prayers  are  for  the  solid  ground  upon  which  the  vari- 
ous petitions  rest,  for  their  comprehensiveness,  and  for 
the  mighty  truths  by  which  the  earnest  plea  is  enforced. 
Nearly  all  the  prayers  in  the  Bible  are  argumentative, 
i.  e.,  the  intercession  or  petitions  are  supported  by 
appeal's  to  God's  promises  or  covenant  or  character. 
What  a  force  of  argument  appears  in  Solomon's  Dedi- 
catory Prayer  (i  Kings  viii),  and  ip.  the  Lord's  Inter- 
cessory Prayer  (John  xvii).  It  is  thus  also  in  vs.  15- 
23  of  our  Epistle  and  in  iii:  14-21.  Because  of  what 
God  is  in  Himself  and  His  relation  to  the  Lord  Jesus 
as  His  God  and  Father,  and  because  of  what  He  has 
already  done  for  the  saints  and  is  yet  to  do,  Paul  urges 
his  mighty  plea  on  their  behalf. 

The  prayer  has  two  aims,  immediate  and  ultimate. 
Its  immediate  object  is  that  the  saints  may  be  given  a 
spirit  of  wisdom  and  revelation  in  the  full  knowledge 
of  God.    The  Holy  Spirit  must  not  be  excluded  from 


THE   EPISTLE   TO   THE   EPHESIANS  243 

this  petition,  for  He  alone  is  able  to  bestow  the  boon 
sought,  as  the  Puritan  Trapp  well  says :  "He  revealeth 
unto  us  God's  depths  and  reads  us  his  riddles  (i  Cor. 
ii).  He  enlightens  both  the  organ  and  the  object." 
"The  eyes  of  your  heart"  is  the  accepted  reading — an 
expression  which  includes  the  will  as  well  as  the  affec- 
tions. "All  great  thoughts  come  from  the  heart." 
Clear,  cold  intellect  never  yet  fathomed  the  depths  of 
the  mysteries  of  God's  grace  and  love.  It  is  insight, 
profound  and  true,  that  the  Apostle  asks  for.  The 
ultimate  aim  of  the  prayer  is  that  believers  may  appre- 
hend what  the  hope  of  God's  calling  is — a  calling 
which  is  from  Him  and  summons  to  Him — what  the 
wealth  of  divine  glory  there  is  in  store  for  them,  and 
what  the  exceeding  greatness  of  His  power  is  upward. 
The  power  is  identical  with  that  exerted  in  the  resur- 
rection and  exaltation  of  Christ,  the  power  that  not 
only  raised  Him  from  the  dead  but  exalted  .Him  above 
and  far  above  all  rule,  and  authority,  and  power,  and 
dominion,  and  every  name  that  is  named,  and  that  put 
all  things  in  subjection  under  His  feet.  How  can  we 
doubt  that  every  promise  of  God  to  us  who  believe  will 
not  be  made  good?  The  same  Almightiness  which 
seated  Jesus  amid  the  blaze  of  the  ineffable  glory  is 
pledged  to  seat  the  Church  of  the  redeemed  with  her 
Redeemer  in  the  same  glory,  for  He  and  they  form  one 
Body,  the  mystic  Christ. 

Not  only  so,  but  believers  are  already  in  the  grace 
and  purpose  of  God  risen;  they  have  been  quickened 
together  with  Christ,  raised  up  together  with  Him, 
and  are  made  to  sit  together  with  Him  in  the  heav- 


244     OUTLINE   STUDIES  IN   THE  NEW  TESTAMENT 

enlies;  i.  e.,  He  and  they  are  even  now  in  God's 
gracious  purpose  and  intent  together  in  glory!  This 
exceeds  !  One  is  lost  in  the  contemplation  of  it.  How 
the  saints  need  to  have  their  minds  clarified,  their 
thoughts  elevated,  their  heart-eyes  opened,  their  spirits 
raptured  above,  to  apprehend  even  a  little  of  these 
glories.  "There  I  stand,  poor  worm,"  said  Gamble. 
"We  have  taken  up  our  rooms  aforehand  in  heaven," 
says  another.  And  Graham  writes,  "My  heart,  my 
home,  my  treasure,  are  all  in  heaven.  My  Lord,  my 
Love,  my  Life,  is  there  also.  Faith  shall  soon  be 
changed  into  sight,  and  I  shall  see  Him  as  He  is  and  be 
with  Him  and  like  Him  forever." 

But  here  again  the  Apostle  insists  that  it  is  all  of 
grace,  and  coming  ages  shall  witness  the  wealth  of  it 
when  they  shall  see  God's  infinite  kindness  towards 
"us."  As  if  he  said,  Your  new  Hfe  is  a  gift;  your 
position  as  risen  with  Christ  is  a  gift;  the  object  on 
whom  you  believe,  the  Son  of  God,  is  a  gift ;  and  the 
faith  by  which  you  receive  it  is  also  a  gift.  "Not  of 
works,  lest  any  man  should  boast.  For  we  are  his 
workmanship,  created  in  Christ  Jesus  unto  good  works, 
which  God  hath  before  ordained  that  we  shall  walk 
in  them." 

IV.  The  Outcasts  Brought  Home  (ii:  11-22).  The 
terms  in  which  the  Spirit  describes  the  Ephesians,  and 
by  implication  all  the  pagan  world,  disclose  the  deepest 
wretchedness  and  misery.  Various  epithets  are  applied 
to  them,  and  each  in  turn  reveals  darker  traits,  a  more 
dreadful  degradation.  Israel  had  the  covenant  sign 
and  seal  in  their  flesh,  the  theocratic  Kingdom  with  all 


THE   EPISTLE  TO   THE   EPHESIANS  245 

its  privileges  and  blessings  was  rightfully  theirs  and 
only  theirs,  theirs  also  the  promises  and  hopes,  the 
covenants  and  the  oracles  of  God.  The  Gentiles  were 
without  these.  No  such  hopes  or  promises  were  made 
known  to  them.  They  were  ''far-off,"  "ahens  and 
strangers."  Nothing  to  satisfy  them  here  or  to  yield 
them  happiness  hereafter  had  they.  Their  future  was 
a  night  without  a  star.  "In  Hellas,  in  the  epoch  of 
Alexander  the  Great,  it  was  a  current  saying,  and  one 
profoundly  felt  by  all  the  best  men,  that  the  best 
thing  of  all  was  not  to  be  born,  and  the  next  best  to 
die"  (Mommsen,  quoted  by  Moule).  The  pre-Chris- 
tian Ephesians  were  Christless,  and  therefore  hopeless, 
godless,  and  homeless.*  Nor  is  it  otherwise  with  the 
unevangelized  nations  at  the  present  time.  What  was 
true  in  the  apostolic  age  touching  them  is  still  true. 
The  tremendous  sentence  of  John  holds  as  firmly  now 
as  when  he  penned  it — '*We  know  that  we  are  of  God, 
and  the  whole  world  lieth  in  the  evil  one"  (i  John 
v:  19).  No  more  dismal  image  of  the  godless  world 
can  be  imagined — lying  in  the  lap  of  the  devil!  It 
may  shock  the  sensitive  and  refined  sentimentalism  of 
our  Sadducean  age  for  John  thus  to  speak ;  but  to  him 
who  still  believes  the  Word  of  God,  it  is  the  sentence 
and  the  judgment  of  Him  whose  "eyes  beholdj  his  eye- 
lids try  the  children  of  men."  And  from  that  sentence 
there  is  no  appeal. 

But  "in  Christ"  these  outcasts  are  brought  back, 
*  A  specimen  pagan  epitaph :   "Let  us  drink  and  be  merry : 
for  we  shall  have  no  more  kissing  and  dancing  in  the  king- 
dom of  Proserpine.     Soon  we  shall  fall  asleep,  to  wake  no 
more." 


246      OUTLINE  STUDIES  IN  THE   NEW  TESTAMENT 

brought  nigh,  brought  into  the  bosom  of  God's  family. 
They  are  "made  nigh  by  the  blood  of  Christ."  They 
have  peace  with  God,  and  peace  with  one  another. 
The  old  enmity  between  Jew  and  Gentile  is  slain  by  the 
cross.  How  bitter  and  deep-seated  the  enmity  was, 
pagan  literature  abundantly  discloses.  Nor  do  we 
need  to  go  back  so  far.  In  our  own  time  and  in  many 
countries  the  animosity  between  Gentile  and  Jew  is  as 
bitter  as  in  the  apostolic  age.  The  fierce  anti-Semitism 
of  continental  Europe,  the  hostility  between  Asiatic 
and  European,  French  and  German,  American  and 
African,  Irish  and  English,  witness  to  the  depth  of 
the  cleavage  that  sunders  vast  sections  of  our  poor 
humanity.  But  wherever  the  Gospel  of  God's  grace  is 
received,  and  wherever  Jew  and  Greek,  Oriental  and 
Occidental  are  found,  "in  Christ,"  there  is  seen  the 
lovely  spectacle  of  genuine  union  and  fraternal  love, 
brotherhood  that  God  Himself  owns  and  blesses. 
Nothing  else  can  by  any  possibility  effect  so  vast  a 
task  as  to  reconcile  and  reunite  these  scattered  and 
hostile  members  of  the  human  family.  The  dream  of 
the  socialist,  the  charmed  watchword  of  the  hour, 
"Fatherhood  of  God  and  Brotherhood  of  man" — a  cry 
which  alas,  too  often  ignores  or  denies  the  atonement 
of  Jesus  Christ,  is  as  powerless  to  bind  into  one  these 
inimical  elements  of  society  as  are  the  knife  and  the 
pistol  of  the  fanatical  Nihilist  and  the  murderous 
Anarchist.  Jesus  Christ  is  now  through  His  Word 
and  Spirit  making  "one  new  man,"  so  "making  peace." 
In  this  New  Man,  the  mystic  man,  distinctions  of  race, 
intervals  of  ages,  types  of  civilization,  degrees  of  men- 


THE   EPISTLE   TO   THE   EPHESIANS  247 

tal  culture,  even  sex  itself,  disappear;  "ye  are  all  one 
in  Christ  Jesus"  (Gal.  iii:28;  Col.  iii:ii). 

They  who  are  "in  Him"  have  a  city  of  their  own,  a 
city  whose  builder  and  maker  is  God  (Heb.  xi:  lo)  ; 
they  have  a  citizenship  the  noblest  and  the  purest 
known,  for  it  is  celestial  (Phil,  iii :  20).  They  are  "fel- 
low-citizens with  the  saints,"  not  with  angels  nor  with 
men  nor  with  living  Christians  alone,  but  with  the 
whole  glorious  Body  both  in  heaven  and  on  earth. 
They  are  of  the  "household  of  God,"  members  of  His 
family,  children  of  the  Blood  Royal.  And  they  form 
God's  new  and  splendid  Temple  of  which  Solomon's 
was  but  a  thin  shadow,  a  feeble  type.  In  them  dwells 
the  Holy  Spirit  of  God. 

This  second  chapter  may  be  summarized  thus : 

THE  CHARACTER  OF  MAN.         THE  CHARACTER  OF  GOD. 

Dead  in  sin.  Rich  in  mercy. 

Dominated  by  the  world.  Great  in  love. 

Dominated  by  Satan.  A  Gracious  Quickener. 

Dominated  by  the  flesh.  A  Glorious  Exalter. 

Children  of  wrath.  A  Mighty  Workman. 

Aliens  from  Israel's  com-  A  Perfect  Reconciler, 

monwealth.  An  Accessible  Father. 

Strangers  to  the  promise.  A  Blessed  Peace-maker. 

Without  hope.  A  Matchless  Builder. 
Christless  and  Godless. 

The  heathen  world  is  Christless,  outcast,  pessimistic, 
and  atheistic.  The  Gospel  of  God's  grace  is  the  world's 
only  hope. 

V.  The  Parenthesis  and  the  Second  Prayer  (iii). 
The  sentence  begun  in  verse  i  is  abruptly  broken  off 
at  verse  2,  and  is  only  resumed  at  verse  14.    It  is  Paul's 


248     OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

way  thus  to  interrupt  his  thought  and  to  set  forth 
into  a  digression  which  seems  at  first  sight  to  be  sub- 
ordinate, if  not  irrelevant.  But  his  asides  go  to  the 
core  of  the  subject  and  flood  it  with  Hght.  Let  us  be 
thankful  for  this  magnificent  parenthesis  as  for  all  his 
others. 

His  object  is  to  make  known  to  his  readers  "the 
mystery"  which  had  been  revealed  to  him,  and  of 
which  the  ministry  had  been  committed  to  him  (vs. 
3-9).  In  i:g,  10  Paul  discloses  the  great  mystery  of 
the  summing  up  of  all  things  under  Christ.  In  v:30- 
32  he  speaks  of  the  great  mystery  of  Christ  and  the 
Church,  as  he  does  likewise  in  the  passage  now  under 
consideration.  In  the  New  Testament  the  term  "mys- 
tery" always  means  "a  truth  undiscoverable  except  by 
revelation."  "It  never  necessarily  means  a  thing  unin- 
telligible or  perplexing  in  itself/*  A  mystery  when 
revealed  may  not  be  understood  by  us  in  all  its  details, 
e.  g.,  that  of  I  Cor.  xv :  51 ;  i  Tim.  iii :  16 ;  but  we  may 
know  enough  of  it  to  furnish  a  good  ground  for  hope 
and  for  action.  Concerning  this  mystery,  the  Apostle 
tells  us  that  it  was  "not  made  known  in  other  ages  unto 
the  sons  of  men,  as  it  is  now  revealed  unto  his  holy 
apostles  and  prophets  by  the  Spirit"  (v.  5)  ;  that  it  was 
"from  the  beginning  of  the  world  hid  in  God"  (v.  9). 
Obviously,  Paul  means  that  the  mystery  was  a  secret 
to  past  ages,  and  that  it  is  disclosed  by  himself  who 
received  it  by  revelation. 

What  is  the  mystery?  Verse  6  announces  it,  viz., 
that  the  Gentiles  are  fellow-heirs,  and  fellow-members 
of  the  Body,  and  fellow-partakers  of  the  promise  in 


THE   EPISTLE   TO   THE   EPHESIANS  249 

Christ  Jesus  through  the  Gospel.  To  express  it  in 
other  terms,  beHeving  Gentiles  are  co-heirs,  con-cor- 
porate, and  consorts  as  to  the  promise,  with  believing 
Jews  in  all  that  God  so  richly  bestows  through  Christ 
Jesus,  and  which  He  offers  men  by  His  glorious  Gos- 
pel. This  divine  purpose  of  placing  behevers  of  any 
race  on  a  corporate  equality  in  the  Body  of  Christ  was 
unknown  to  previous  ages.  The  Old  Testament  is  not 
silent  as  to  blessing  for  the  Gentiles,  nor  is  it  silent 
as  to  blessing  for  the  whole  world,  the  restoration  of 
this  planet  to  the  favor  of  God.  But  it  says  nothing 
of  a  union  of  all  believers  of  every  nationality  in  the 
Lord  Jesus  Christ,  so  as  to  form  a  Body,  of  which 
Christ  is  Himself  the  glorified  Head.  Hints  there  are 
of  this  mystery  in  the  older  Scriptures,  faint  gleams 
of  it  in  type  and  symbol,  as  Paul  intimates  in  the 
words,  "a5  it  is  now  revealed"  (v.  5).  But  a  full  rev- 
elation of  it  there  was  none. 

For  centuries  life  flowed  through  a  nation,  was  con- 
fined to  it,  the  nation  of  Israel.  Now  it  flows  from 
the  Head  into  a  Body.  All  spiritual  nourishment  flows 
from  the  Head;  all  divine  communications  likewise. 
It  is  by  the  instrumentality  of  the  Body,  the  Church, 
that  the  Lord  Jesus  acts  upon  the  world,  convicting 
and  converting  souls.  It  is  by  His  Body  His  grace  is 
manifested,  and  by  His  Body  His  glory  will  be  seen 
(v.  10).  The  Head  is  one  with  God;  the  Body  is  one 
with  the  Head.  And  these  two,  united  in  one,  form 
the  New  Man,  the  colossal  Man,  the  Second  Adam. 
This  is  indeed  a  mystery  hid  to  other  ages. 

The  prayer  (iii :  14-19)  has  five  marvelous  petitions.  ? 


250      OUTLINE  STUDIES  IN  THE   NEW   TESTAMENT 

It  begins  with  a  supplication  that  the  saints  may  be 
strengthened  with  power  through  the  Spirit;  as  if 
"strengthened"  were  insufficient  to  meet  our  case, 
there  is  added  "with  might,"  or  power,  i.  e.,  mightily 
strengthened  by  the  Spirit.  To  the  work  of  the  Spirit 
he  adds  the  Lord  Jesus  Himself,  "that  Christ  may 
dwell  in  your  hearts  by  faith."  Then  his  prayer  takes 
wings,  as  we  may  say,  and  soars  into  infinite  regions: 
"That  ye  may  be  strong  to  apprehend  with  all  the 
saints  what  is  the  length  and  breadth  and  height  and 
depth."  The  object  is  left  unnamed,  but  certainly  it 
is  none  other  than  the  Divine  Love  twice  named  in  the 
connection.  In  its  amplitude  and  magnitude  how 
inconceivably  vast  that  love  is.  It  is  knowledge- 
surpassing.  And  the  ultimate  aim  is  that  they  may  be 
filled  with  all  the  fulness  of  God.  The  blessings  asked 
for  may  appear  too  rich,  too  boundless  for  us,  and  for 
God  likewise.  As  if  to  silence  such  a  doubt,  the  Apos- 
tle immediately  subjoins  a  Doxology:  "Now  unto  him 
who  is  able  to  do,"  etc.  This  ascription  of  praise  to 
God's  ability,  like  a  thousand  amens,  expresses  our 
assurance  of  being  heard  in  all  our  vast  petitions. 
Seeing  He  transcends  our  highest  desires  and  largest 
conceptions,  why  should  we  hesitate  to  offer  our  deep- 
est supplications,  ask  for  anything?  He  is  able  to  do 
up  to  the  full  measure  of  our  need  and  far  beyond. 
Note  this  mosl  expressive  and  exhaustive  language: 
He  is  "able  to  do" — what  we  ask,  all  we  ask ;  what  we 
think,  all  we  think;  above  all  we  ask  or  think;  abun- 
dantly above  all  we  ask  or  think ;  exceeding  abundantly 
above  all  we  ask  or  think.     The  term  "abundant" 


THE  EPISTLE  TO  THfe   EPHESIANS  25 1 

expresses  the  idea  of  excessive,  more  than  enough. 
Enough  is  a  measuring  word.  It  is  the  exact  filling 
of  a  given  measure.  It  satisfies  the  demand,  it  equals 
the  want,  but  it  goes  no  further.  But  "abundant"  is 
something  over  and  above.  It  is  enough,  and  to  spare. 
It  not  only  fills  the  required  measure,  but  makes  it  full, 
heaps  it  up  and  overflows  its  sides.  But  Paul  adds 
a  preposition  to  this  word,  and  it  becomes  over- 
abundant,  a  superfluity  of  abundance.  He  adds  a  sec- 
ond preposition,  and  then  his  redoubled  term  becomes 
the  excess  of  the  superfluity  of  abundance. 

A  crust  of  bread  and  a  cup  of  water  may  be  enough 
to  stay  the  fainting  soul  of  the  hungry.  But  God  is 
not  sparing  of  His  stores.  He  sets  not  His  children 
down  to  crumbs,  but  seats  them  at  a  royal  table.  Many 
of  us  can  say,  "He  brought  me  into  his  banqueting 
house,  and  his  banner  over  me  was  love."  "Eat,  O 
friends,  drink,  yea,  drink  abundantly  O  beloved." 
"Open  thy  mouth  wide  and  I  will  fill  it."  Such  is 
God's  infinite  munificence  His  abundance  and  super- 
abundance, and  His  ability  to  make  every  pledge  He 
has  given  us  good,  and  more  than  good.  "But,  alas, 
if  this  language  is  infinitely  below  the  reality  which 
is  in  God  it  is  infinitely  above  the  reality  which  is  in  us. 
To  pass  from  Scripture  to  our  experience,  seems  like 
a  fall  from  heaven  to  earth"  (Monod). 

Paul  has  completed  the  doctrinal  section  of  his 
Epistle.  Very  wonderful  is  the  revelation  herein  made 
of  the  redemption  which  we  have  in  Christ  Jesus ;  the 
calling,  standing,  state,  and  destiny  of  the  Church  of 
God,  as  here  unfolded  to  our  view,  is  equally  wonder- 


252     OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

ful.  The  wealth  of  the  divine  love,  the  riches  of 
divine  grace,  so  conspicuous  in  these  three  chapters, 
surpass  human  speech  to  describe  and  human  heart  to 
conceive.    Silence,  adoration,  and  gratitude  become  us. 

The  Apostle  turns  to  the  corresponding  duties  and 
responsibilities  of  those  who  by  the  Spirit  and  by  faith 
have  been  united  with  the  glorious  Christ.  His  fervent 
appeals  are  addressed  to  the  whole  company  of  believ- 
ers. His  burning  desire  is  that  they  should  be  united, 
loyal,  holy,  upright,  and  blameless  in  the  whole  circle 
of  their  relations  with  each  other,  with  the  unbelieving 
world  around  them,  and  with  God  their  Father.  In 
the  family,  in  society,  and  in  the  assembly  they  are  to 
be  true  and  pure,  glad  and  happy,  pilgrims  singing  on 
their  way  to  the  glory  (iv — ^vi).  The  appeal  is  based 
upon  two  great  facts:  First,  the  fact  of  a  present 
redemption,  "by  grace  ye  are  saved"  (ii:5,  8).  The 
tense  of  the  verb  in  both  these  verses  indicates  an 
accomplished  fact  in  the  divine  purpose  and  covenant — 
"Ye  have  been  and  now  are  saved."  Since  you  are 
saved,  live  and  walk  and  speak  as  redeemed  men 
should  (iv:  i,  2).  Second,  Christ's  love  the  supreme 
motive  of  life,  and  Christ's  sacrifice  the  supreme  exam- 
ple of  self-sacrifice  (v:i,  2).  Since  He  loved  you 
and  died  for  you,  be  you  imitators  of  God,  as  dear 
children,  and  walk  in  love. 

I.  Christian  unity  and  Christian  ministry  (v:  1-16). 
The  Apostle  begins  his  application  by  an  appeal  for 
unity  among  the  people  of  God — the  unity  of  the 
Spirit  in  the  bond  which  is  peace.  It  is  a  unity  effected 
by  the  Spirit  alone,  and  by  Him  maintained.    He  it  is 


THE  EPISTLE  TO  THE   EPHESIANS  253 

who  by  uniting  believers  with  Christ  unites  them  also 
to  one  another.  The  way  to  mamtain  their  union  with 
each  other  is  to  realize  their  union  with  the  Lord 
Jesus.  In  seven  particulars  the  unity  is  exhibited :  one 
Body,  one  Spirit,  one  hope,  one  Lord,  one  faith,  one 
baptism,  one  God  and  Father.  The  one  Body  is  the 
creation  of  the  Spirit  of  Christ  who  likewise  fills  and 
thrills  all  believers  with  the  blessed  hope  to  which  they 
are  called.  The  one  Lord  is  the  supreme  object  of 
faith,  of  which  baptism  is  the  sign  and  seal ;  and  God 
our  Heavenly  Father  is  the  ultimate  source  of  all  true 
unity,  as  of  all  grace  and  love. 

The  Christian  ministry  is  the  gift  of  the  ascended 
Saviour.  Paul  traces  it  to  its  Head,  and  then  points 
out  its  design.  He  prefaces  his  quotation  from  the 
68th  Psalm  with  the  words,  "wherefore  he  saith." 
Who  saith  ?  Either  the  Lord  or  the  Lord's  Word,  for 
with  Paul  as  with  all  the  New  Testament  writers  the 
Word  and  its  author  are  convertible  terms.  ''When 
he  ascended  on  high  ...  he  gave  gifts  unto  men." 
The  Apostle  sees  in  His  receiving  gifts  their  distribu- 
tion: He  took  them  in  order  to  give  them.  Those 
who  are  bewitched  with  what  is  called  "the  scientific 
method"  of  interpretation,  see  no  Messiah  in  this 
Psalm,  nor  any  indeed  in  the  Old  Testament.  They 
say  that  the  Conqueror  of  the  Psalm  is  a  human  war- 
rior, a  prince ;  Paul  says  He  is  Christ.  They  say  "on 
high"  means  the  heights  of  Mount  Zion  at  Jerusalem ; 
the  Apostle  says  the  words  mean  heaven.  Which  is 
right?  One  who  believes  the  Bible  to  be  the  very 
Word  of  God  has  no  difficulty  in  deciding  which. 


254      OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

The  ministry  as  bestowed  by  the  Lord  Jesus  con- 
sists of  Apostles,  Prophets,  Evangelists,  Pastors  and 
Teachers.  Christ  gives  them.  A  university,  a  theo- 
logical seminary,  a  presbytery  or  the  imposition  of 
episcopal  hands  can  never  alone  make  a  minister  of 
Jesus  Christ.  He  is  the  sole  gift  of  Christ.  The 
Apostles  and  prophets  appear  to  have  been  extra- 
ordinary officers  in  the  Church,  and  the  office  ceased 
when  the  Church  was  firmly  established  and  the  canon 
of  revelation  complete.  The  evangelists  were  mission- 
aries, while  pastors  and  teachers  form  one  class,  a 
pastor  being  a  teacher.  The  appointment  of  these 
various  ministries  was  for  a  definite  end,  viz.,  "for  the 
perfecting  of  the  saints  .  .  .  for  the  building  up  of  the 
body  of  Christ."  That  the  Body  may  be  built  up,  that 
the  unity  of  the  faith  and  the  knowledge  of  the  Son 
of  God  may  be  attained  by  all,  that  the  mature  age  of 
the  full-grown  Man  may  be  secured,  these  holy  offices 
were  instituted,  and  they  will  endure  till  the  end  is 
accomplished. 

All  Christians  have  a  share  in  the  edification  of  the 
Body.  By  a  very  beautiful  and  suggestive  figure,  Paul 
exhibits  the  interdependence  of  the  various  members, 
their  adaptation  each  to  the  other,  their  relation  to  the 
glorified  Head  who  is  the  infinite  supply  of  what  they 
need  and  all  they  need,  that  the  growth  of  the 
Body  may  be  secured.  The  Church  is  an  organism. 
Its  center  of  life  is  Christ.  Round  this  center  the 
various  members  are  harmoniously  set  (see  his  work 
in  the  Greek,  v.  i6).  This  supernatural  Body,  indwelt 
by  the  Holy  Spirit,  and  bound  by  Him  to  the  Head,  is 


THE   EPISTLE  TO   THE   EPHESIANS  255 

SO  knit  together  and  compacted  as  that  every  part 
helps  and  is  helped,  strengthens  and  is  strengthened, 
whereby  the  whole  grows  and  makes  "increase  with 
the  increase  of  God"  (Col.  ii:i9).  No  member  is 
superfluous.  Each  does  his  own  part  in  the  place 
where  he  is  set.  The  humblest  service  is  just  as  needed 
and  as  precious  in  its  place  as  the  highest,  the  most 
arduous,  the  most  heroic.  Paul  the  Apostle  labors  in 
word  and  doctrine,  while  Priscilla  and  Aquila  attend 
to  his  physical  necessities ;  the  Twelve  give  themselves 
to  prayer  and  the  ministry  of  the  Word,  while  the 
seven  deacons  "serve  tables."  Lydia  ministers  to 
Paul,  Phoebe  carries  his  great  letter  to  Rome,  Peter 
preaches  and  Dorcas  makes  "coats."  William  Carey 
descends  into  the  "Black  Hole"  of  Calcutta,  and  the 
loving  hands  of  fellow  believers  hold  the  ropes  back  in 
England.  In  God's  economies  and  ministries  there  are 
really  no  great  and  little  deeds  of  service,  all  are  great 
because  all  are  indispensable  to  the  gathering,  the  com- 
pacting, and  the  building  of  the  Body. 

This  wonderful  revelation  of  the  calling  of  believers 
and  of  the  ministries  appointed  for  their  growth  and 
walk  in  this  world  is  applied  with  great  earnestness 
and  force.  The  "old  man"  with  his  corruptions  and 
passions  is  to  be  put  off,  and  the  "new  man,"  which 
after  God  is  created  in  righteousness  and  holiness  of 
truth,  is  to  be  put  on.  Why  should  not  this  exchange 
be  made  ?  Are  filthy  rags  becoming  the  saints  ?  Should 
the  heirs  of  God,  the  members  of  Christ,  lie  or  steal  or 
pollute  their  mouth  with  defiling  speech  ?  Two  reasons 
are  assigned  for  the  sanctity  we  should  practice,  viz., 


256     OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

"for  we  are  members  one  of  another" — each  vitally 
and  directly  joined  to  the  Head  and  so  joined  to  each 
other.  Very  aptly  Chrysostom  said,  "If  the  eye  were 
to  spy  a  serpent  or  a  wild  beast,  will  it  lie  to  the  foot  ?" 
Then,  "grieve  not  the  Holy  Spirit  of  God,  whereby  ye 
are  sealed  unto  the  day  of  redemption."  "It  is  a  foul 
fault  to  grieve  a  father;  what,  then,  the  Spirit  of 
God?"  Let  Christians  remember  they  are  saints  and 
behave  accordingly. 

2.  Christ's  love  is  the  supreme  motive  and  pattern 
of  Christian  living  (v:  i,  2,  8-14).  Believers  are 
exhorted  to  be  "imitators  of  God,  as  dear  children."  It 
is  a  marvelous  word — imitators  of  God !  Had  it  been 
said.  Be  imitators  of  Peter,  or  James,  or  Paul  even, 
it  would  not  have  been  surprising.  But  the  august 
model  is  God.  No  lower  standard  will  serve,  for  the 
saints  are  God's  children,  Christ's  Body,  and  the 
Temple  of  the  Spirit.  Look  back  at  iv :  32 — what  an 
amazing  sentence  is  there — kindness,  tenderhearted- 
ness, forgiveness,  after  the  pattern  of  God's  kindness 
and  tenderheartedness  and  forgiveness  of  us.  That 
is  the  spirit  and  the  measure  of  our  imitation.  Nor  is 
this  all.  We  are  children  of  light,  we  are  to  walk  as 
such,  bringing  forth  the  fruit  of  the  light  in  all  good- 
ness and  righteousness  and  truth  (2  Cor.  iv :  4)  ;  He 
shined  in,  that  we  might  shine  out.  If  one  fail  or 
refuse  to  shine  he  becomes  both  useless  and  hurtful. 
Better  no  street  lamppost  on  a  dark  night  than  one 
unlit  or  gone  out;  the  danger  is  less  for  the  belated 
passer.  Better  no  professing  body  than  one  that  has 
quenched  its  light — that  has  lost  its  illuminating  power. 


THE   EPISTLE  TO  THE   EPHESIANS  257 

3.  The  holy  war:  armor  and  enemies  (vi:  10-18). 
No  Christian  can  go  through  this  world  in  fidelity  to 
his  Lord  without  fighting  for  his  faith  and  his  life. 
Paul  saw  too  deeply  into  what  separation  to  God  and 
devotion  to  Him  means  to  ignore  the  struggle  that  must 
come  and  the  combat  that  must  be  fought.  He  may 
set  the  saints  in  the  ''heavenly  places  in  Christ,"  as  he 
does,  and  as  they  certainly  are;  but  into  these  same 
heavenly  places  the  war  with  evil  and  with  evil  spirits 
is  carried  (vi:  13,  "spiritual  hosts  of  wickedness  in  the 
heavenly  places"  is  the  unquestioned  rendering).  And 
accordingly  he  gives  the  saints  this  revelation  of  what 
they  must  meet  in  their  journey  heavenward,  and 
instructs  them  touching  their  behavior ;  they  are  to  put 
on  the  panoply  of  God  and  sturdily  fight  it  out  to  the 
end.    Victory  is  certain. 

A  hierarchy  of  the  evil  forces  is  here  traced;  "the 
principalities,  the  powers,  the  world-rulers  of  this 
darkness,  the  spiritual  hosts  (or  bands)  of  wickedness 
in  the  heavenly  places."  At  the  head  of  these  ranks 
of  wicked  spirits  is  Satan,  not  here  named  indeed,  but 
recognized  in  other  parts  of  the  Epistle,  e.  g.,  ii:2; 
iv:  27.  The  subject  is  a  forbidding  one,  but  the  levity 
w^ith  which  it  is  treated  in  many  circles  of  people,  the 
number  of  those  who  scout  the  idea  of  personal  evil 
spirits  whose  sole  aim  is  to  antagonize  the  Lord's  work 
of  grace  among  men  seem  to  justify  some  reflections 
on  it.  Certain  notorious  criminals  have  a  profusion  of 
aliases.  Probably  there  is  no  creature  known  to  us 
that  has  so  many  aliases  as  Satan,  the  criminal  of  the 
universe.    We  subjoin  a  list  (not  exhaustive)  of  the 


258     OUTLINE  STUDIES  IN  THE  NEW  TESTAMENT 

names  and  titles  given  him  by  the  Lord  Jesus  Christ 
and  the  Holy  Spirit:  Abaddon  (Rev.  ix:  11)  ;  Accuser 
(Rev.  xii:  10)  ;  Adversary  (i  Pet.  v:  8)  ;  Angel  of  the 
Abyss  (Rev.  ix:  11)  ;  Apollyon  (Rev.  ix:  11)  ;  Beelze- 
bub (Mark  111:22);  Belial  (2  Cor.  vi:i5);  Devil 
(Matt.  iv:i);  Dragon  (Rev.  xx:2);  Great  Red 
Dragon  (Rev.  xii  13);  Evil  One  (Matt.  xiii:i9); 
Enemy  (Matt.  xiii:39);  Father  of  Lies  (John  viii: 
44);  Prince  of  the  Devils  (Mark  iii:32);  Prince  qf 
This  World  (John  xii:  31)  ;  Prince  of  the  Power  of 
the  Air  (Eph.  ii :  2)  ;  Liar  (John  xii :  44)  ;  God  of  This 
World  (2  Cor.  iv:4);  Murderer  (John  viii: 44;) 
Satan  (2  Cor.  xi:  14) ;  Serpent  (2  Cor.  xi:  3)  ;  Strong 
One  (Luke  xi:2i);  Spirit  of  Evil  (Eph.  ii:2); 
Tempter  (i  Thess.  iii :  5). 

Here  are  twenty- four  names  given  Satan,  each  of 
which  is  descriptive  of  his  disposition,  his  energy,  and 
his  power.  Our  Lord  Himself  calls  him  "the  prince  of 
this  world,"  a  title  which  invests  him  with  marvelous 
authority.  Paul  calls  him  by  a  pair  of  titles  the  full 
significance  of  which  it  is  impossible  to  unfold.  One 
is  "the  god  of  this  world"  (or  age)  ;  the  other,  "the 
prince  of  the  power  of  the  air."  Both  describe  the 
sphere  of  the  devil's  influence,  and  both  have  to  do 
with  that  strange,  lawless,  and  godless  thing  we  name 
"the  spirit  of  the  age."  How  profoundly  this  spirit  of 
the  age  is  dominated  by  Satan  and  interpenetrated  by 
his  subtle  influence  every  student  of  history  knows, 
and  every  observant  Christian  perceives.  It  was  the 
Earl  of  Shaftsbury  (I  believe)  who  said  with  great 
acuteness,  "There  is  scarcely  a  beneficent  invention  of 


THE  EPISTLE  TO   THE   EPHESIANS  259 

these  passing  years  that  is  not  at  length  perverted 
largely  into  an  engine  for  evil." 

There  is  no  real  work  for  God  possible  to  the  Church 
that  is  not  doomed  to  encounter  the  fiercest  opposition, 
even  in  the  so-called  Christian  states.  "All  that  will 
live  godly  in  Christ  Jesus  shall  suffer  persecution,"  is 
no  less  true  of  the  whole  body  of  saints  as  of  the  indi- 
vidual believer.  Across  every  onward  movement  of 
Christians  to  obey  their  Lord's  command  to  carry  the 
Gospel  to  all  peoples,  Apollyon  straddles,  as  in  Bun- 
yan's  immortal  picture,  saying,  "Here  I  withstand 
thee;  here  I  will  spill  thy  soul."  The  devil's  chief 
work,  it  might  be  said,  his  whole  work,  is  to  deceive 
and  blind  men  as  to  the  truth  of  God,  the  blessed  sal- 
vation of  the  Lord  Jesus.  So  Paul  conceives  of  it 
(2  Cor.  iv:  3,  4).  Men  dream  of  a  devil,  horned  and 
hoofed — a  hideous,  ridiculous  monster — ^that  haunts 
the  squalid  slums  and  vice-dens  of  cities,  and  tempts 
the  depraved  to  acts  of  atrocity  or  shame.  But  accord- 
ing to  the  Bible  he  "fashions  himself  into  an  angel  of 
light,"  and  his  ministers  "fashion  themselves  as  min- 
isters of  righteousness."  Does  such  a  ministry  incite 
men  to  commit  outrages?  Hence,  also,  the  deep  sig- 
nificance of  the  terms  employed  to  designate  his  forms 
of  action,  e.  g.,  "wiles,"  "devices,"  "snares."  His  aim 
is  to  substitute  something  else  and  something  different 
for  the  truth  and  grace  and  saving  power  of  God. 
His  lie  is  the  denial  of  Christ  and  His  perfect  work 
on  our  behalf.  He  will  foster  everything  that  may 
serve  to  displace  Christ,  be  it  rationalism,  ritualism, 
infidelity,  socialism,  ethics  even,  and  the  Sermon  on 


26o     OUTLINE  STUDIES  IN   THE   NEW  TESTAMENT 

the  Mount.  He  may  be  a  ferocious  persecutor  at  one 
time  or  a  champion  of  the  broadest  HberaUsm  at 
another,  an  angel  of  Hght  now  and  the  accuser  of  God's 
people  then,  an  unctious  flatterer  of  God's  Book  and 
at  the  same  time  its  slanderer. 

With  such  a  foe  confronting  him,  the  Christian 
needs  God's  whole  armor.  Blessed  be  His  name,  it  is 
fully  provided  and  freely  given.  The  loins  girded  with 
truth,  the  head  protected  by  the  helmet,  the  heart  by 
the  breastplate,  the  feet  shod  that  the  warrior  may 
have  a  firm  foothold,  and  then  over  all  and  besides  all 
armed  with  the  shield  of  faith,  that  broad  and  ample 
protector  that  has  never  been  used  in  vain,  for  it  is 
made  up  of  the  Word  and  promise  of  the  living  God, 
and  then  the  sword  of  the  Spirit,  so  keen,  so  well 
tempered  as  to  cut  through  every  device,  lay  bear  each 
wile,  and  sever  every  snare  (Heb.  iv:  12,  13).  The 
key  of  this  magnificent  description  of  the  battle  and 
the  armor  lies  in  the  term  "stand" — "having  done  all, 
to  stand" — "stand,  therefore !" 

There  is  a  series  of  climaxes  in  the  Epistle  which 
arrest  attention  as  one  devoutly  studies  it.  Paul  car- 
ries us  up  one  majestic  height  after  another,  and  from 
the  summit,  as  we  may  express  it,  we  are  bidden 
survey  the  magnificent  and  thrilling  view — the  bless- 
ings that  are  now  ours  and  the  blessings  which  are 
soon  to  become  ours.*    These  climaxes  are  here  merely 

*  Dr.  Arthur  T.  Pierson  has  in  one  of  his  addresses  beauti- 
fully expounded  some  of  these  climaxes.  To  him  we  owe 
the  idea,  as  for  much  beside. 


THE   EPISTLE  TO  THE   EPHESIANS  26 1 

stated  and  numbered ;  the  development  of  them  is  left 
to  the  reader. 

1.  The  climax  of  the  full  and  free  salvation  of  all 
behevers  (i:  1-14).  They  have  been  chosen  in  Christ 
before  the  world  was,  they  have  been  redeemed  in 
time  by  the  blood  of  God's  own  Son,  they  are  adopted 
into  the  heavenly  family,  they  are  promised  an  illus- 
trious heritage,  they  are  sealed  by  the  Spirit  of  the 
living  God,  and  they  have  God's  pledge  of  their  final 
and  everlasting  salvation. 

2.  The  climax  of  Christ's  exaltation  (i:  19-23). 
Power  was  displayed  in  Christ's  resurrection  from  the 
dead ;  power  and  honor  were  exhibited  in  His  glorifica- 
tion. Above  all  principalities  and  powers,  above  the 
thrones  and  dominions  of  all  creaturehood,  God  has 
exalted  His  Son,  and  seated  Him  at  His  own  right 
hand  in  the  heavens.  The  highest  position  in  creation 
is  yet  beneath  Christ.  He  has  no  equal  and  no 
superior.  The  scepter  He  sways  is  the  scepter  of  the 
universe;  no  sphere,  however  lofty  or  distant,  is 
exempt ;  no  creature,  however  puissant,  is  beyond  His! 
jurisdiction.  The  brow  once  crowned  with  thorns 
now  wears  the  diadem  of  universal  sovereignty.  He 
who  lay  dead  in  Joseph's  tomb  has  ascended  the  throne 
of  unbounded  empire.  And  yet  His  power  and  His 
glory  stand  in  a  near,  tender,  necessary,  and  indissolu- 
ble relation  with  the  Church,  which  is  His  Body.  He 
is  "given  to  be  head  over  all  things  to  the  Church." 

3.  The  climax  of  perfect  participation  with  Christ 
for  all  behevers  in  His  life,  bliss,  and  glory  (ii:4-7). 
What   is   affirmed   of   Him   as    Saviour   is    likewise 


262       OUTLINE  STUDIES  IN  THE   NEW  TESTAMENT 

affirmed  of  them.  Did  He  die  ?  They  died  with  Him. 
Was  He  raised  from  the  dead?  They  are  said  to  be 
risen  together  with  Him.  Is  He  now  seated  in  the 
heavenly  places?  They  are  seated  together  with  Him 
there  also.  For  He  and  they  are  one.  They  are  with 
Him  in  the  glory  now  in  God's  purpose  of  grace ;  they 
shall  be  actually  with  Him  there  in  due  time,  not  one 
lost  nor  one  missing. 

4.  The  climax  of  the  saints'  everlasting  Home  (ii: 
19-22).  How  vivid  is  the  contrast  between  what  they 
were  and  what  they  are  to  be :  once  aliens,  strangers, 
Christless,  hopeless,  godless;  now  fellow-citizens  with 
the  saints,  both  with  those  who  are  in  heaven  and  those 
on  earth.  They  are  members  of  God's  family,  inmates 
of  His  house,  dear  to  Him  as  His  very  own,  and  dear 
to  one  another.  They  are  God's  Temple  within  which 
the  Holy  Spirit  Himself  is  pleased  to  dwell.  The 
Father  has  chosen  this  Temple,  the  Son  has  redeemed 
it,  and  the  Spirit  has  taken  possession  of  it. 

5.  The  climax  of  prayer  (ili:  14-19).  It  is  that  the 
saints  may  know  and  apprehend  the  "breadth,  and 
length,  and  depth,  and  height"  of  Christ's  love. 
Mercy  is  one  chief  element  in  this  love,  and  mercy  is 
given  dimensions  in  the  Scripture.  "Thy  mercy,  O 
Lord,  is  in  the  heavens,  thy  faithfulness  reacheth  unto 
the  clouds"  (Ps.  xxxvi:5,  6).  There  is  the  height 
"For  great  is  thy  mercy  toward  me;  and  thou  hast 
delivered  my  soul  from  the  lowest  hell"  (Ps.  Ixxxvi: 
13).  There  is  its  depth.  "I  will  make  all  my  goodness 
pass  before  thee,  and  will  proclaim  the  name  of  the 
Lord  before  thee."  "The  Lord,  the  Lord,  a  God  full 


THE   EPISTLE  TO    THE   EPHESIANS  263 

of  compassion  and  gracious,  slow  to  anger,  and  plen- 
teous in  mercy  and  truth"  (Ex.  xxxiii:  19;  xxxiv:6, 
7).  There  it  its  breadth.  "For  the  Lord  is  good,  his 
mercy  is  everlasting"  (Ps.  c:5;  ciii:i7).  There  is 
its  length.  To  know  this  unparalleled  mercy  and  con- 
sciously to  have  it  is  to  be  "filled  with  all  the  fulness 
of  God." 

6.  The  climax  of  the  saints*  walk  (v:  18-20).  "And 
be  not  drunk  with  wine  .  .  .  but  be  filled  with  the 
Spirit."  A  gulf  lies  between  spirituous  and  spiritual 
exhilaration.  The  drunkard  has  his  indulgence — ^the 
thrill  of  the  nerves,  the  unnatural  excitement  of  the 
brain,  and  the  guilty  rapture.  But  the  inevitable  con- 
sequence ensues — the  "riot"  or  dissoluteness,  the 
shattered  health,  the  depraved  conscience,  and  the  bit- 
ter and  useless  remorse.  Meditate  on  the  "Fruits  of 
the  Spirit"  (Gal.  v:  22,  23).  There  are  nine  of  them, 
and  they  are  the  most  satisfying,  precious,  and  endur- 
ing of  all  our  possessions.  The  Spirit  gives  genuine 
elevation  and  mental  freedom,  victory  over  depressing 
influences,  and  cheerfulness  in  the  presence  of  great 
disappointment  and  loss,  and  a  refined  and  permanent 
enjoyment. 

Then,  too,  the  saint  goes  singing  on  his  way  to 
glory:  "Speaking  to  yourselves  in  psalms  and  h)mins 
and  spiritual  songs,  singing  and  making  melody  in  your 
heart  to  the  Lord."  And  their  home-coming  shall  be 
greeted  with  songs  of  gladness,  "And  the  ransomed  of 
the  Lord  shall  return  and  come  to  Zion  with  songs  and 
everlasting  joy  upon  their  heads."  As  a  happy  evan- 
gelist was  returning  from  a  meeting  one  evening  in 


264       OUTLINE  STUDIES   IN   THE   NEW  TESTAMENT 

London,  he  was  singing  as  he  walked.  A  man  met  him 
and  said,  "What  is  the  matter  with  you,  man?  Are 
you  drunk?"  "Yes,  drunk  with  the  coming  glory!" 
7.  The  climax  of  the  saints'  conflict  with  the  forces 
of  evil  and  their  victory  through  the  armor  of  God 
(vi:  10-18).  Paul  carries  up  these  seven  peaks  of  the 
mountain  of  our  calling,  standing,  hope,  walk,  and 
warfare.  We  stand  on  the  Delectable  Mountains,  we 
see  something  of  the  goodly  land  that  lieth  beyond. 
Now  and  then  a  flash  from  that  bright  world  fills  our 
eyes  with  light,  our  hearts  with  joy,  and  we  can  say 
with  Bernard  of  Cluni : 

"Even  now  by  faith  I  see  Thee, 
Even  here  Thy  walls  discern; 
To  Thee  my  thoughts  are  kindled, 
And  strive,  and  pant,  and  yearn," 


Printed  in  the  United  States  of  America. 


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